Who Destroyed the Dalai Lama’s Reputation?

The article below was written by Ron Cook.

With the release of the book A Great Deception – The Ruling Lama’s Policies many will conclude that the Western Shugden Society is intent on destroying the reputation of the Fourteenth Dalai Lama, Tenzin Gyatso. Such a conclusion is both specious reasoning and absurd. This is because the Dalai Lama has completely savaged his own reputation. His innumerable contradictory words and activities are the poison that is solely responsible for any downfall. Like any self-destructive celebrity the Dalai Lama need only look in the mirror to find the source of all his problems.

If one does a little research it is easy to find example after example of conflicting statements coming from the mouth of the Dalai Lama. For example, is the Dalai Lama a religious leader or politician? The Dalai Lama provides his answer: “To be interested in religion you have to be involved in politics.”1 He has also said things like, “Political institutions and religious institutions should be separate; it is safer if they are kept away from each other.”2 Then during the same interview, and only moments later, he contradicts himself by saying “…politics and religion should be combined.”3 How does advocating blending ‘church and state’ foster a good reputation? Historically the combination has only produced intense suffering and injustice. His advocacy is no doubt due to his previous stewardship of Tibet prior to his 1959 exodus. “We are punished for feudalism. Every event is due to one’s karma.”4 This was the Dalai Lama’s response to a question as to why Tibetans had lost both their independence and why they were having no success in regain it. Does he remember who the feudal lord of Tibet was?

Does being on the CIA’s payroll enhance or discredit the reputation of a supposed fully omniscient Buddha of Compassion? Is collecting millions of dollars for a ‘free Tibet’ while at the same time abandoning independence and instead seeking autonomy within China not a contradiction? Why was their no referendum from six million Tibetans? Again, does this enhance or discredit his reputation? Does being a spokesperson for Apple Computers or guest editor of the fashion magazine Vogue, help increase his reputation as a pure spiritual practitioner? How does saying that Shoko Asahara, [leader and convicted murderer of the Japanese AUM Cult] has a ‘mind of a Buddha’ provide him with a credible reputation? Does attending Hollywood parties and staying in the world’s most luxurious hotels accord with the vows and commitments of a ‘simple Buddhist monk?’ Does supporting India’s testing of nuclear weapons an admirable quality of a Nobel Peace Prize recipient? Does saying ‘I am half Marxist, half Buddhist’ win favour with Marxists, Buddhists, or anyone for that matter?

The Dalai Lama said the following at a speech at the Assembly of Tibetan People’s Deputies, Dharamsala, May 29, 1991:

“Now, when we try to become a complete democracy, the present election system becomes a bit of a problem. We have used the word ‘secularism’ in our draft charter. Experts interpret this word differently. But in our Charter the word is defined in Tibetan as remey …(it roughly means that the state will not discriminate among different religions). Therefore, if our constitution is based on this principle, it, for all practical purposes, incorporates the essence of all religions, whether we give it the name of religion or not. However, if we use the word religion, we will be narrowing the scope of this constitution. On the contrary, if we use the phrase ‘natural and innate spiritual qualities of human beings,’ it will embrace the whole of humanity.”

In a speech to the Lithuanian Parliament, October 1, 1991 the Dalai Lama said:

“Of course, sometimes religion has been used to create divisions and problems between people. That is very unfortunate and sad because I believe religion should do the opposite: it should develop harmony, compassion and understanding among people. The fact that there are differences should not create conflict. It is useful to have different religions so that people can practice the religion that best fits their mental disposition.”

Apparently such altruism applies to all of humanity except Dorje Shugden practitioners. How does expounding such noble policies like this (and then invoking a systematic persecution and attempted purge of Dorje Shugden adherents from the Tibetan and Buddhist communities around the world), enhance his reputation? Considering the fact that at the time of these speeches he had already been advising his followers not to practice Dorje Shugden for over a decade, makes these words particularly hypocritical.

Writing two autobiographies and consulting on a movie revolving around his early years in Tibet has certainly enhanced his reputation. Unfortunately no authentic Buddhist spiritual leader would ever consider wasting their time fawning about themselves because it directly contradicts Buddha’s teachings on self-centeredness. Similarly, does including on his official website lists of both his honors and awards and all the politicians he has met, indicate anything more than an egotistical proclamation?

The unsavory words and actions of the Dalai Lama are so extensive that the book A Great Deception could not possibly explore them all. It only focuses on some of the most egregious contradictions. Followers of the Dalai Lama may be outraged by what they read but they merely suffer from the self-deception of seeing the emperor’s new clothes. No doubt it is unbearable to entertain the thought that they have been utterly deceived by a master political and spiritual illusionist. No matter what evidence is presented they will likely choose to remain in denial, and apply blind faith. However, they should keep in mind that the Western Shugden Society and others would have no justifiable or corroborated basis for criticism had the Dalai Lama not provided it in overabundance. The undeniable truth is that Dalai Lama destroyed his reputation many years ago.

1 Interview by Paul Vallely, ‘The Independent’ Saturday, 9 December 2000

2 Extract from All You Ever Wanted To Know From His Holiness The Dalai Lama On Happiness, Life, Living, and Much More: Conversations with Rajiv Mehrotra, 23 January, 2010.

3 Ibid.

4 Interview by Johan Hari, ‘The Independent’ 7 June, 2004.

16 responses to “Who Destroyed the Dalai Lama’s Reputation?

  • Thomas Canada

    Deplorable for Obama to meet Dalai Lama09:42, February 04, 2010
    It is pathetic to see that U.S. President Barack Obama is likely to succumb to domestic politics and go ahead with a plan to meet the Dalai Lama.

    The fact that the meeting is still being planned, as confirmed by White House spokesman Bill Burton on Tuesday, bodes ill for Sino-U.S. relations, already battered by the latest announcement of a 6.4-billion-U.S.-dollar arms sale package to Taiwan.

    The long-term U.S. policy of publicly supporting the Dala Lama stems from the Cold War mentality, which requires Washington to use all means to contain what it believes threats from communist China. Declassified U.S. intelligence documents reveal that for much of the 1960s, the CIA provided the Tibetan exile movement with 1.7 million U.S. dollars a year for operations against China, including an annual subsidy of 180,000 U.S. dollars for the Dalai Lama himself.

    Times have changed. But those ideology-driven politicians and China bashers in the United States still don’t realize that the ground has shifted beneath them. They still persist with this meeting with the Dalai Lama as a ritual to trumpet what they believe are “core democratic principles.”

    Yes, the meeting may serve as a morale booster for Tibetan separatists. It may appear as a symbolic act to show the U.S. on “moral high ground.” But it will never change the fact that Tibet was, is, and will always be part of China.

    Obama, with all his intelligence, of course knows the nature of the meeting and its ramifications. It would be deplorable if he decides to continue playing this age-old dull political game that will serve no interests for the U.S. but only stoke anger among the Chinese.

    As the president of the world’s only superpower, Obama is free to meet anybody at anytime on his own soil. But just don’t paint this farce with a moral hue. We call that audacity of shame.

  • Thomas Canada

    Your lastest article is clear,direct and to the point[s] that magnify the disturbing qualties,activities of this man are deplorable in the least.
    He carries on like a Playboy, albeit a Playboy lost within the lure of formal conquest,he proceeds without any integrity and either does not care or does know how silly and stupid he sounds. Like any politician can be and say anything in the heat of the moment. It is still a mystery as to what he might really be and this appears to somewhat of a nightmare for all to come to grips with, is most unfortunate.
    I feel empathy for all who yet to discover and have their hearts broken by a fallen idol.

    Clarity and Truth, you say it like it is and back it up with facts, only the ignorant or greedy would deny that which is apparent to even the least of us, know this man is sick and or a fraud or both.
    The Lamas know, Ask them.

  • Johnson

    Last year 2009, the monster monk could not meet Obama, he has to meet Obama at all costs because he needs the money from those who worship his name, meeting the president is the best way to put his name out there.
    He has been talking about compassion all along but in his action he is acting exactly an opposite.
    Is that his own style of compassion to create problems between governments where-ever he goes?
    Create problems are the ways for compassion, a lot of us can do it?
    What a political monk without knowledge of what a monk should do.

  • Thomas Canada

    “Of course, sometimes religion has been used to create divisions and problems between people. That is very unfortunate and sad because I believe religion should do the opposite: it should develop harmony, compassion and understanding among people. The fact that there are differences should not create conflict. It is useful to have different religions so that people can practice the religion that best fits their mental disposition.”

    Apparently such altruism applies to all of humanity except Dorje Shugden practitioners.

    As Geshe Helmut Gassner said, “he can be King all by himself. We practice the dharma not politics.

    His entire attitude reminds me CS Lewis’s book, ‘The Great Divorce”.
    It describes this Bus Driver to Hell perfectly.

    I wish this were a cosmic ruse, but it is not. He has degenerated into a pile of kaka.

  • Thomas Canada

    Blessed are the Peace Makers for……..thanks dalia for your incompetence and self serving activities will not be forgotten. You spread darkness and despair everywhere you go, must be that diety you worship, the one who loves disturbing the sentient beings. You make me sick with your sheannanigans and mischief.

    China-U.S. relationship enters “Dalai Round”
    February 05, 2010

    A Chinese official warned U.S. President Barack Obama not to meet with the Dalai Lama, and reiterated “no room for negotiations” on China’s sovereignty over Tibet, according to a report February 3 by the Global Times,

    Some analysts believe that the chaotic China-U.S. relationship will shortly enter a new round of conflict – the “Dalai Round.”

    The China-U.S. relationship has undergone drastic changes within a period of only 1 month in early 2010. The Dalai Lama, who is just like an old drum that has nearly been cracked by the west and China, is likely to bring this round of the China-U.S. conflict to a climax.

    “The Dalai Round will give the U.S. more excuses for its series of offenses against China, but it will also make Chinese society more united under pressure from the west.

    Facts prove that playing the drum of the Dalai Lama will consolidate the ideological positions of both the west and China,” Niu Xinchun, a Chinese scholar, told Global Times February 2.

    Analysts believe that the conflicts surrounding the Dalai Lama are likely to bring about 2 results.

    Firstly, this round of worsening in the China-U.S. relationship will become irremediable as the 2 countries’ patience is ruined by the Dalai Lama who acts as the “last straw.”

    The other result is that Obama will drop all the bombs in early 2010, rapidly completing his performance of “defying China,” before “relaxedly” restoring the China-U.S. relationship later.

    The key is why the Dalai Lama is so confident that China will cooperate with him to do this? The answer is that the bet he has made is too big.

    Li Wei, director of the Institute of Security and Strategy at the China Institute of Contemporary International Relations told Global Times that Obama may still meet with the Dalai Lama. “After 1 year in office, Obama now finds that his approval rating is not as high as in the past. Meeting with the Dalai Lama may divert the American people’s attention and enable Obama to win more political support.”

    On the other hand, the Dalai Lama will have more cards to play in negotiations with the central government if he can meet with Obama. China cannot give other people the opportunity to distort the facts on issues related to its core interests. “Today’s press conference proves that China has become more positive and mature.”

    Wu Xinbo, vice director of the School of International Relations and Public Affairs at Fudan University said during an interview with Global Times that all the events recently taking place are an intensive release of the negative inertia resulted from U.S. policies toward China. The existing problems have not yet disappeared and China will still encounter attacks from the U.S. despite the fact that the China-U.S. relationship has been enhanced to a certain degree. As China’s power grows, China must take new and effective measures to handle all existing problems. That is to say, China should prevent problems from emerging in advance. Economic measures are effective measures which China can adopt to cope with the U.S.

    The events will inevitably create an impact on the U.S. China will draw lessons from the events after this round of struggle comes to an end when it becomes aware of whether the situation will develop towards a positive direction or a negative direction. Nonetheless, there is an essential difference between these events and events occurring in the past: China wants to change the rules of the game. China criticized the U.S. for arms sales to Taiwan in the past, but this is the first time that China has taken effective countermeasures, said Yuan Peng, an international events expert.

  • Thomas Canada

    “He is clearing the karma for it.”


    He is only cleaning our bank accounts out!

    So much hubbub about a con artist who is as he appears, a con artist.

    Or if it looks like a Duck and walks like a Duck.

    Then it is probably a Duck.

    What has changed to make one think that this Lama is other than a man who instituted and maintained a Serf_Slave Institution running for over 400 years?

    He still acts like a Slaver and demands everyone do as he says or he will see you in some sort of hell for as long as he likes.

    When it talks like a Dictator and acts like a Theocrat and dabbles in politics instead of attending to the suffering of his people,then this is man who does not care except to maintain his power base and take your money. I call him a Grifter,seeking opening in the system in order for him to steal under false pretenses that he intends to liberate anyone,let alone himself.
    If he represents the superior results of this system? Then we would be in big trouble if not for the Actual Lamas. The ones who stay and pray to guide we sentient beings from suffering.
    This is a Lama. Not this one who interferes in global problems.Make him the problem and not part of the solution.
    Hollywood cannot hold up this Pretenders for long. People grow tired of seeing the same movie over and over again. His plot is so predictable and boring as he lies to make his script fit the story of the day. The Dharma is not so fickle as to pretend this it’s flourishing.
    The Dharma spreads with our hearts, not just words.You cannot deceive the dharma and no one can control others.

    You may look to big to fail, but you are just as human as everyone else, fess up and accept it and recant for your ill-intentioned activities.

  • Thomas Canada

    For all the Free Tibet-love in the West, remarkably few Dalai Lamaites seem to understand that the Tibeten regime was on perfectly good terms with China for years. In fact, it only started complaining years after the Chinese arrived. By a not entirely unsurprising coincidence, the Tibetan theocrats who claim the Dalai Lama is literally God only started to complain when China began to build roads and schools, opening their Medievalist Shangri La to development and, horror of horrors, the outside world.

    Western celebrities have been notably silent on the issue of the persecution of Tibetan Buddhists who worship the deity Dorje Shugden. Perhaps it’s because it happened in India – and was orchestrated by followers of the Dalai Lama rather than by “communist China.”

    It is clear that there is more than a tinge of old-fashioned racism in Western attitudes to China: the Netherlands has a much higher population density than China, but no-one ever compares the Dutch to insects.

    Mostly though, latter-day Sinophobes don’t like the fact that China is the engine driving the world economy.

    China is far from paradise: the recent execution of mentally ill British man Akmal Shaikh is but the latest reminder that the country has a lot of work to do before it meets the standards we might ask of it in terms of rights. Nevertheless, the reaction of the foreign press was strange to say the least. Equally vicious state murders in the United States go unremarked upon unless the convicted meets a newspaperman’s idea of an interesting story. One British commentator, writing about Shaikh’s murder, went so far as to construct the bizarre conspiracy theory that he was executed because the Chinese government wanted to send a message to the West that it was unhappy with being pilloried at the Copenhagen COP15 climate conference.

    The idea that people are murdered by states in a fit of pique is so ridiculous that it barely deserves a response. Even the most ardent abolitionist would step back from the idea that Texas executes people for the fun of it or simply to outrage liberal opinion.

    Britain once prided itself on being the workshop of the world. Today it’s barely even the world’s call centre. Likewise, the United States, drunk on the dogma of the ‘weightless’ post-material economy has allowed vital and viable industries to rot from the top down and left potential new ones to wither on the vine simply because financialisation of the economy produced quicker returns than longterm productive investment did. The inevitable collapse? Well, let’s not think about that too much, regulation will sort it all out. Won’t it?

    Other Western nations were not so delusional. Germany has been the world’s largest exporter by value since 2003, proving that being a modern, first world economy is not incompatible with manufacturing.

    One obvious consequence of China’s astonishing economic growth in recent years is that the country has seen a massive growth in demand for electricity. This has not gone down well in the West, where many would rather see the Chinese live in “unspoilt” but picturesque poverty than enjoy the 22,500 megawatts of electricity produces by the water turbines of the Three Gorges Dam.

    If you think the complaints about a renewable energy source like hydropower were loud, what about the endless wailing and gnashing of teeth over China’s building of coal-fired power stations?

    China’s growing “carbon footprint” is a sign of a county lifting millions of its citizens out of grinding penury. All the Red Scares and Green Panics in the world can’t change the fact that economic development improves lives and leads, however slowly and unevenly, to greater freedom, things we in the West have no right to deny the Chinese. We have a word for the practice of pushing other countries around: it’s called imperialism.

  • Thomas Canada

    Now almost 55% believe that “a cold war will break out between the US and China”.
    The Dalia soars to new heights as a Vulture swooping down to feast on caouss and discontent. He follows his meal like a carrion feeds on death.
    His tired old role for the CIA might yet be played once more just for old time sake.
    He would love to see America and China go at it again, just like the Cold War that pumped him up before, he sees an opportunity to even creat more distress in the world. He has just been sharpening his beak on Shugden. Now he speaks for war and hatred to prevail once more, in his blind attmept to upset the Natural Order, he wishes death to reign and his plan to set uo to the plate as Compassionate arbitrater. All will turn to his world as the world prepares for war. One rotten apple can spoil the whole barrel and Dalia Lama is that one rotten apple.
    Now more than ever we need Lord Shugden to Protect Our Mind Gate from Dragons and Eagles death rolls.

    One simple gesture and we could all be friends, instead the world spins on a dime. May be hard to believe, but history unfolds on such devices that affect one and all.

  • Thomas Canada

    “I am so sorry to say this, but Tibet losing its country has caused Tibetan Buddhism to spread in the world. Of course the destruction of Tibet is very bad, but it has some positive results – Tibetan Buddhism, the Dalai Lama and many high lamas are now teaching worldwide instead of to a selected few in monastic institutions.
    So why not be positive and see that Dalai Lama’s ‘destructive’ actions could also bring about positive results which could be the flourishing of Dorje Shugden practice & Je Tsongkhapa’s tradition?

    I don’t believe this is the same kind of situation at all. I am sad that Tibet was invaded and that so much suffering has been experienced by Tibetans, but in terms of the Dharma it was a good thing, as you say. I’m sorry to say this, but the loss of Tibet as an independent country does not affect the Dharma, but the loss of Dorje Shugden as the protector of the Ganden tradition certainly does. Therefore, although the destruction of Tibet has had good results spiritually for the world, the Dalai Lama’s vendetta against Dorje Shugden and his attempts to destroy the tradition of reliance upon him never will.”

  • Thomas Canada

    If you do not have faith in the “fake Dalai Lama” whom you called ‘His Ordinariness’, have faith in the Dharma protector whom you believe is a Buddha. Do you think he will let Tsongkhapa’s tradition and Dharma teachings degenerate?

    No, he won’t but he needs us to act to stop the Dalai Lama. Dorje Shugden and the WSS are working together to accomplish this goal.

    Buddhas can’t act independent of sentient beings; it’s a dependent relationship. If it’s not, I can just sit back and let Buddha enlighten me without me having to apply any effort from my side to create the causes. If I think this, it’s a wrong view. Similarly, those who think that Dorje Shugden practitioners can just sit back and do nothing and Dorje Shugden will save Je Tsongkhapa’s tradition are holding a similar wrong view imho.

    From one point of view i’m actually very grateful to the Dalai Lama for giving me the opportunity to create some amazing karma through my efforts of protect Je Tsongkhapa’s Dharma. That’s really incredible merit, if you think about it. However, in my heart of hearts, I do wish this situation didn’t exist and that peace and harmony ruled in the Buddhist community.”

  • Thomas Canada

    Imagine had I read ‘The Great Deception back in 1966?
    I would have saved years and hours of circumspection and nailed him right on the grounds of the Tibetan Cultural Center before I ever deeded the ground for his holiness. Keep the peasants ignorant and they will believe anything. It worked on me. I gave to an imposter.No merit there.

    I would have said many things different to the Village Voice in 1999, had I known all the facts that the Western Shugden Warriors bring to light for our salvation.

    So we choose not to follow this malaligned bipolar,
    grifter to his idea of hell on earth.

    His idea has not changed since he enslaved an entire people hidden away from the outer world for over 400 years to serves him as a God King only.

    I thought Jehovah was a jeaulous God and coveted his flock?
    He now attempt to bring the entire world into his scheme to enslave mankind and worship this God King before all others, denying one’s own ethnicity,religion or whatever to place all second to him.

    Bow to the dalia lama or othewise you are out! Like today, we say we bow to no one. He cannot handle that we mock his godlike status and call our Principles out to combat his tyrannous behavior.

    He cannot force Westeners to bow down as though he were still in his medieval kingdom that enslaved our brothers and sisters under the guise of dharma.

  • Thomas Canada

    The Dalia Lama is slapping himself in the face everytime he demeans others.

    Why do you hold up a joke?

    Let this Clown make a fool of himself.

    Anyone can see that what goes up must come down. He had a good run,but nothing last forever.

    Dalia Lama has predicted that there is no need for a king for a kingdom that never was anything other than a
    Serf Plantation.

    The Chinese opened the doors to this shut off world and now we witness the birthing pains of an entire peoples arising from the shackles of servitude. One cannot forget the mudane aspects of this regiem, the ones that enslaved people as less than animals for over 400 years.

    Think of it as an end to a nightmare for 95% of those who yet today do not understand what scars they carry now that their loads as Serfs has been lifted, we will see how people prosper under their own steam to make a better world for themselves. Now that the looming presence of their former Master has been reduced to a myth that never existed, except for the lashes that scarred the back of innocent peasants.
    This man never built schools for the people until he fell outside to the real world.
    This man never held elections or thought to release the people from medieval justice, until he fell outside his Magic Kingdom into the real world. Like Guillver we will tie him down, so he can do no more harm.

  • Thomas Canada

    Part II – historical documentation
    In this section I will present the documentation for the interviews of Part I. It is not a history, since that would require a different kind of research possible here, which would have to include Tibetan texts, both published and unpublished. A uniquely Tibetan genre is “pe.bum” not much known or commented on in the Western context, since it was to a large extent governed by the rules of the oral transmission aspect of Buddhist lineages. It is a collection of texts about a practice by different authors which includes hand written, unpublished material of oral advice and explanations that pertained to secret mantra (vajrayana) practices, etc., which often held the key to the success of a practice, lineage, history. In Tibet, such a collection was not easily available or not published in the common sense of that word. Today, some have been published but are circulated mostly among those people who have been initiated into the practice. For example, according to oral sources, the texts concerning the practice of Dorje Shugden according were collected in Tibet by Tagri Dorje Chang by request of the Regent Radreng Rinpoche. I could not find written confirmation of this. There is reference in the below edition that the Mongolian Lobsang Tayang had collected many of the texts. The “pe.bum” from Tibet was expanded by Kyabje Trijang Rinpoche and the two volume ‘jam.mgon bstan.sung rgyal.chen rdo.rje shugs.ldan rtsal kyi be.bum bzhugs.so, published by Gurudeva Rinpoche in Delhi, first early sixties, and this expanded version in 1983. The material presented here is meant to contribute to the discussion with information not available now or not taken into consideration. The Dorje Shugden conflict is so emotional because it directly involves the Dalai Lama myth. For that reason it is extremely difficult to get reliable, objective information. It is also the reason why I have resorted to this very tedious method of presenting basic information. I hope this will provide a body of facts with the least interpretive overlay. Since the Tibetan exile government denies there is a ban or that anything discriminatory occurred against Buddhists who rely on Dorje Shugden, there is nothing much to present from their side in terms of facts. Unproven allegations and defamations against Dorje Shugden practitioners spread on behalf of the exile government will be discussed in Part III, particularly in the section “War of Words.” In what follows, I am listing only the events for which there is documentation or reliable eye witnesses. Thus, it is by no means a complete or exhaustive chronicle. In order to better understand the unprecedented eruption of the Dorje Shugden conflict in 1996, I will first provide some historical background going back to the time when a highly realized master, Tulku Dragpa Gyaltsen, first arose as a Dharmapala in the seventeenth century.


    His Holiness the Fourteenth Dalai Lama has said on many occasions Numerous times to Tibetans. For example, “I have come to be counted among the line of the Fifth Dalai Lama. I feel a definite karmic connection with my predecessor. It is my mandate to complete what was in practice during the Fifth Dalai Lama and my predecessor. This is my responsibility.” In public, March 21, 1996, Dharamsala, quoted by the Kashag in an announcement of May 22, 1996. He also stated this in many Western interviews, most recently on CNN, Jan. 3, 1999, 10:30 pm EST; and “This much I can say. Through previous lives I do believe there is some special connection between my being and the Tibetan nation. My spiritual work and the freedom of Tibet are inextricably linked. And I feel, with some confidence, some connection with previous Dalai Lamas, particularly the Fifth and Thirteenth Dalai Lamas.” Fourteenth Dalai Lama in, The Spiritual Tourist: A Personal Odyssey through the Outer Reaches of Belief, by Mitch Brown, Bloomsbury: New York and London, 1998, p.122. that he considers himself particularly close to the Fifth Dalai Lama and to the Thirteenth and that he will complete what his predecessors started. Specifically, he has referred to a ban (bkag.sdom) he claims the Fifth and Thirteenth Dalai Lamas have imposed on Dorje Shugden as justification for asking Buddhists to stop this practice now and for proclaiming so widely his oracles’ “prophesies” concerning the danger to his life and the cause of Tibet allegedly coming from Dorje Shugden. Since the Fourteenth Dalai Lama identifies himself so closely specifically with these two of his predecessors, I will start out with some relevant points concerning this historical identity.

    • Seventeenth Century
    In explanation of their anti-Dorje Shugden activities, Tibetans like to give as a reason that Dorje Shugden was surrounded by conflict from the very beginning. The Fourteenth Dalai Lama himself refers to a “conflict between the [Fifth] Dalai Lama and Tulku Dragpa Gyaltsen,” with reference to the autobiography of the Fifth Dalai Lama and his Secret Visions, quoted in the Kashag Announcement of May 22, 1996. He also refers to conflict between deities from that time in a public teaching on March 10, 1996, Dharamsala. The beginning was in 1654 or 1656. Some texts, Gene Smith, for example, cite 1654, others in 1656, Yamaguchi based on the autobiography of the Fifth Dalai Lama and Jamyang Shepa (Tibetan Chronological Tables of ‘Jam-dbyangs bzad-pa and Sum-pa mkhan-po, translated by Alaka Chattopadhyaya, Central Institute of Higher Tibetan Studies Sarnath, Varanasi, 1993, p. 237.) The discrepancy arises not only from the usual difficulties of establishing correct dates in the Tibetan historical context (for these difficulties and some corrections of earlier chronologies see Chattopadhyaya in the introduction to the Tibetan Chronological Tables) but also from the different interpretations of Tulku Dragpa Gyaltsen’s subsequent incarnation(s) of which there are several versions. This has caused some confusion exacerbated by mistaking historical references and time with religious accounts, as so often happens in the domain of Tibetan history. See, for example, Dreyfus: “The Shuk-den Affair: History and Nature of a Quarrel.” Scholars disagree about the historical origin of Dorje Shugden From the beginning the continuity of Tulku Dragpa Gyaltsen was obscured by official sources, because he is believed to have been assassinated. “Again, in the fifteenth year of the term Regent Sonam Chophel, also known as Sonam Rabten, in the Fire-Monkey year of the 11th Sexagenary Cycle, in 1656, the reincarnate Lama of Drepung Zimkhang Ghongma known as Tulku Dragpa Gyaltsen, was unjustly assassinated out of jealousy by stuffing a silk scarf into his throat. Immediately thereafter, [the deceased] transformed into a malevolent force known as Dhol Gyalpo, creating great havoc upon those of Ganden Potang [the estate of the Dalai Lamas at Drepung Monastery of which Sonam Chophel, the Regent believed to be responsible for Tulku Dragpa Gyaltsen’s death, was the main administrator during the Fifth Dalai Lama’s time as well as the name for the government founded by him]. When this continued time and again, following order of the Dalai Lama, the Sakya Dagchen [ruling head of the Sakya tradition of Tibetan Buddhism] Sonam Rinchen brought Dhol Gyalpo under covenant, becoming what is known as Dorje Shugden who is nowadays propitiated as protector deity by most of the patrons and masters on the Gelug side.” Dujom Rinpoche: Crystal Mirror: A Short and Lucid History of Tibet, the Land of Snows, (gangs.cen bod.chen.po’i rgyal.rabs bsdus gsal.du bkod.pa sngon.med dvangs.shel ‘phrul.gyi me.long zhes.bya.ba bzhugs), a text completed in 1961 but not published until 1978 for censorial reasons involving the exile government in Dharamsala. The place of publication of this text was withheld, page 373 or folio 508. This account is of Tulku Dragpa Gyaltsen having turned into a worldly spirit, something which is not accepted by those who rely on him as a Dharmapala.

    The historian Sumpa Khenbo denies that Tulku Dragpa Gyaltsen could have turned into such a spirit, “That the particular Tibetan king [i.e. rgyal.po spirit] is the incarnation of gZim.khang gong.ma [resident of the Upper House, i.e. Tulku Dragpa Gyaltsen] as said by Grags.rgyan is nothing but a biased statement.” (Tibetan Chronological Tables, p. 248) Desi Sangye Gyatso, the Regent of Tibet after the death of the Fifth Dalai Lama (1682-1703) wrote that Tulku Dragpa Gyaltsen was first a candidate for the incarnation of the fourth Dalai Lama, Sonam Gyatso, and that “later he became impure.” This was the “official” government’s version, perhaps an attempt to justify why they did not look for the incarnation of such a highly evolved, famous Lama. It is not tenable from a religious point of view for someone like Tulku Dragpa Gyaltsen to have “become impure,” if indeed this Lama was as highly realized as reported by religious people not involved in politics.

    In 1657, when the Regent Sonam Choephel, who is believed to have killed Tulku Dragpa Gyaltsen, died, there was talk for the first time of Tulku Dragpa Gyaltsen having arisen as a rgyal.po spirit, a class of beings considered very dangerous because they are the result of monks who have broken their vows. Other learned Tibetans have argued that Tulku Dragpa Gyaltsen was highly realized and could not have taken rebirth as such a spirit. (See, for example, Pabongka Rinpoche in the introduction to the rkang.so). Sumpa Khenbo (1704-1788) writes that Sonam Choephel (Regent from 1641-1657 when he died), “Due to much devotion to dGe-lugs he assumed the role of the protector of the religion and the savior of the dGe-lugs-pa as per popular belief. I think this is true.” (Tibetan Chronological Tables, p. 238). Dreyfus claims this is an ironic remark. However, there is no indication why it should be interpreted this way. Regent Sonam Choephel would by current standards be called a Gelugpa zealot in the sense that he focused on the worldly supremacy of Gelugpa power in his aid to the Fifth Dalai Lama and the warfare accomplishing this aim, with his family engaging in “one of those frequent and unrewarding campaigns the Dge-lugs-pa regime thought necessary to undertake against Bhutan as the bastion of the older sects.” (Richardson: High Peaks, Pure Earth, p. 450). His death was kept secret for a year and perhaps he haunted those who had participated in the assassination.

    One version of Tulku Dragpa Gyaltsen’s story is that he reincarnated as a Chinese Emperor. The belief among Tibetans is that Tulku Dragpa Gyaltsen did, but not immediately. He took birth as the Ching Emperor Qianlong (ascended throne in 1736), active during the time of the seventh and eighth Dalai Lamas and who was patron and disciple to the great Tibetan scholar Changya Rolpa’i Dorje. This belief might be based on a prediction the first Panchen Lama Lobsang Chokyi Gyaltsen made to his young disciple, Tulku Dragpa Gyaltsen, that in future he would be born in the land of Manjushri (Tibet was considered the land of Avalokiteshvara and China the land of Manjushri) in order to benefit a great number of beings, when there was no Dharma in that land and that he would light the torch of Dharma there which will blaze forever. Quoted in ‘jam.mgon bstan.sung rgyal.chen rdo.rje shugs.ldan rtsal kyi be.bum bzhugs.so, Vol. 1, Guru Deva Losang Tenzin, Delhi, 1983, p. 17.

    The version believed by religious Gelugpas who rely on Dorje Shugden as Dharmapala is that after his death Tulku Dragpa Gyaltsen went to the heavenly realms of the devas and emanated from there as the Dharmapala Dorje Shugden. (See, for example, …..verse from kangso) After the remains of Tulku Dragpa Gyaltsen were cremated the smoke went straight up into the sky, a sign that the deceased was taking rebirth in the heavenly realms. However, Tulku Dragpa Gyaltsen’s main attendant got disturbed and prayed to his ascending master not to leave matters without clarification and without revealing the truth of the shameful acts against him. According to oral history, a shaft of the smoke separated and went horizontally towards Lhasa and the Potala Palace while the main column continued to move straight up skyward.

    As in many Tibetan incarnation stories historical time inconsistencies are not explained. They do not have to fit a historical chronology since Buddhists believe that enlightened beings can go to many different worlds even simultaneously to aid others. Almost all incarnation lineages have huge gaps in historical time and are usually not stated in chronological order.

    Particularly since Buddhists who rely on Dorje Shugden as a Dharmapala see him in the nature of Manjushri, the action of taming and bringing under oath, which is necessary only of worldly spirits, does not apply to Dorje Shugden. Hence, the importance of a historical dates fades under this account.

    Tulku Dragpa Gyaltsen himself wrote poetic verses mentioning that in future he will incarnate everywhere, not only in Tibet (stated in the introduction to the be.bum). A more recent scholar, one of this century, Kachen Sopala from Tashi Lhunpo Monastery, claims that Tulku Dragpa Gyaltsen reincarnated in the incarnation line of Ngari Tulkus. The present Ngari Rinpoche is the brother of the Fourteenth Dalai Lama. as a protector largely because religious accounts in Tibetan Buddhism often do not follow historical time. As already mentioned, it is beyond the scope of this book to give a detailed historical analysis of this period. Since the Tibetan belief system is unique and historical knowledge mixed with religious presuppositions Consider, for example, the unusual type of power exercised by the highest political authority of a country to forbid a Buddhist master from reincarnating in a particular lineage, “…the Dalai Lama forbade any further reincarnation of that line [Zhwa-dmar-pa of the Karma Kagyu tradition of Tibetan Buddhism now believed to incarnate in Situ Rinpoche, High Peaks, Pure Earth, FN #6, p. 359] and also confiscated the Zhwa-dmar-pa’s property, including the monastery of Yangs-pa-can, which was conveyed to the Dge-lugs-pa monastery of Kun-bde-gling….” ibid., p. 358, probably in 1793 difficult for us to unravel, some points about religion need to be mentioned here. As is widely known, Buddhists believe in reincarnation. Tibetans claim to be able to trace incarnation lines across life times. They instituted this belief in the sixteenth and seventeenth centuries on a large scale, The Panchen incarnations of Tashi Lhunpo; the Dalai Lamas (‘bras-spungs gzims-khang óg-ma lineage); the Panchen Sönam Dragpa incarnations (‘bras-sprungs gzims-khang gong-ma lineage); dben-sa sprul-sku (Tsang); skyid-shod zhabs-drung (Bhutan’s incarnations of Padma Karpo); khalkha rje-btsun dam-pa (Mongolia’s highest official incarnation), for example. See Introduction by E. Gene Smith to The Autobiography of the First Panchen Lama blos-bzang-chos-kyi-rgyal-mthsan, pp. 11-12 first as a system to extend social influence, then to absorb older religious lineages and their supporting families, Ibid, p. 3; for example, “The rebirth of the First Dalai Lama as the son of Grub-chen Kun-dga-rgyal-mtshan resulted in the end of a hereditary line of Shangs-pa Bka’-brguyd-pa lamas. This process continued until recent times; the 6th Dalai Lama brought the Dge-lugs-pa considerable leverage with his branch of the Gnyos, the descendants of Padma-gling-pa, the chief lamas of the Mtsho-sna area.” ibid., p. 4 and then for political legitimation starting in 1642 when the Fifth Dalai Lama established the Ganden Potang government. It is reverse reasoning to claim that the process using lines of incarnation to legitimate political power, which resulted in the institution of Dalai Lama that unifies religion and politics, was sanctified by Tsong Khapa just because one of his disciples, Gendundup, was posthumously called the first Dalai Lama, as does Gareth Sparham in his introduction to The Fulfillment of All Hopes, a text by Je Tsong Khapa he translated. The institution of Dalai Lama was created in 1642 and Je Tsong Khapa passed away in 1419. In other words, it was the Dalai Lamas who appealed to the religious authority of Tsong Khapa to help establish their own power. It was a turbulent time culturally and politically and full of conflict. See, for example, Tibetan Nation, chapter 5 The Fifth Dalai Lama actively participated Including violent rituals, in 1641, for example, “The Dalai Lama sees in his vision that a large human head with a macabre face rises in front of the offerings on the altar; it opens its mouth wide, and numerous human heads fall into it like grains into a bag. The Dalai Lama remarks that this vision is a sign of success concerning the objective of the rite which is the victory of Gushri Khan and his forces over the King of Tsang in 1642.” Secret Visions of the Fifth Dalai Lama, p. 15, but it is not until 1653, after his return from China that “… he perceives that he has in fact become Guru drag-dmar [a wrathful aspect of Padmasambhava, p. 54] and is so big that his head reaches the heavens. Due to the accomplishment of his meditation, he makes the remark that he has gained some confidence in performing a ‘violent rite’…” p. 18. in helping the Mongolian armies defeat the forces of the King of Tsang who had openly discriminated against and persecuted Gelugpas. Tibetan Nation, chapter 5; Introduction to TAOTFPL, p. 3; Tibetan Chronological Tables, p. 221: an entry for 1618 by Jamyang Shepa reads “Se-ra and ‘Bras-spungs gling were destroyed in the seventh Hor month,” and by Sumpa Khenbo, “The army of gTsang destroyed the monasteries of Se-ra and ‘Bras-spung and murdered many a thousand.” There was violent conflict at the inception of the Dalai Lama’s political institution and the Ganden Potang government. Yet Tibetans do not, on those grounds, deny its legitimacy today, even after the loss of their country. The doctrine of non-violence currently associated with Tibet was championed first in exile in India, although “violent rites” continue to be performed. In 1995, for example, against Dorje Shugden in the presence of the Dalai Lama; and many government sponsored exorcism rituals during 1996/7 in the Tibetan settlements in South India as well as Nepal, according to eye witnesses.

    It is believed that Dorje Shugden arose in the form of a Dharma protector after his immediate predecessor, believed to have been the most renowned, learned Gelugpa master of his time, Tulku Dragpa Gyaltsen (1619-1654), had been assassinated. See Dujom Rinpoche: Crystal Mirror: A Short and Lucid History of Tibet, the Land of Snows, (gangs.cen bod.chen.po’i rgyal.rabs bsdus gsal.du bkod.pa sngon.med dvangs.shel ‘phrul.gyi me.long zhes.bya.ba bzhugs), a text completed in 1961 but not published until 1978 for censorial reasons involving the exile government in Dharamsala. The place of publication of this text was withheld, page 373 or folio 508. Also, “Although it is not stated in the biography of the Fifth Dalai Lama, according to common tradition, it is believed that Dakpa Gyaltsen was killed by stuffing his mouth with scarves.” Fourteenth Dalai Lama in a talk, July 13th, 1978. Buddhist ontology distinguishes between different levels of existence, between gross and subtle material bodies. While human beings and most animals have gross material form, the majority of beings have subtle energy bodies invisible to common perception of the material senses. All Buddhist protectors and most other helpful beings in the Buddhist pantheon are believed to have such subtle mental energy bodies invisible to the physical eye. Dorje Shugden is one of those materially invisible forces believed by those who rely on him to be in the same continuity as Tulku Dragpa Gyaltsen, the accomplished master whose actions were considered beyond evil intent. See for example the Fourteenth Dalai Lama’s statement, “It is my view that Tulku Dakgpa Gyaltsen’s instinctive behaviour and ways of thinking were good. I have looked at his Collected Works which also contain his secret biography. He seems to have been good in his studies and to have a gentle subdued mind. In his biography there are a few Guru Yoga texts, one of which has Buddha Shakyamuni in the center and around him: Guru Rinpoche [Padmasambhava] (9th century) surrounded by the Guru lineage of the Nyingma Order, Sachen Kunga Nyingpo (1092-1158) surrounded by the Guru lineage of the Sakya order; Marpa (1012-1097), Mila (1052-1135) and Dwagpo (1079-1161) surrounded by the Guru Lineage of Kagyud order; Je-Rinpoche [Tsong Khapa] (1375-419) and his two spiritual sons surrounded by the Gurus of Gelug order;…. teachings of past Sakya, Gelug, Kagyud and Nyingma masters are summarized and it is explained that one should pay homage and recite eulogies through recollecting their qualities. At the conclusion, he explains that a boundless crime based on contemporary sectarianism produces causes to be thrown into bad realms and that he had written this Guru Yoga deliberately to avoid such negative results. Having seen that, I thought it was good. Usually, Gyalchen [Dorje Shugden] is considered a biased deity, since there was this account in the Collected Works of Dakpa Gyaltsen, I thought it was good.” From the Fourteenth Dalai Lama’s talk on July 13th, 1978. Buddhists also believe that everything is caused. Thus, for an individual to be reborn as a wrathful being, like a protector, he must meet a violent death. Conversely, anyone dying a violent death is likely reborn as an angry spirit. Since Tulku Dragpa Gyaltsen was a highly realized master, it is impossible for him to have been reborn as an angry spirit. Since his nature was goodness, the wrathful appearance is considered merely an external show to help those who are threatened or fearful. Hence, he was reborn as a Dharma protector, not as a harmful spirit, it is argued. This is considered one of the conditions. However, the main cause is a promise Tulku Dragpa Gyaltsen had made in a previous existence when he was one of Je Tsong Khapa’s principal disciples. This was a pledge to take care of his master’s illustrious doctrine when the need arose. The religious history of Dorje Shugden, his incarnations and deeds, are explained in dge.lden bsten.pa bsrung.wa’i lha mchog.sptul.pa’i chos.rgyal chen.po rdo.rje shugs.lden.rtsel kyi ksang ksum rmat.du byung.ba’i rtogs.pa brjot.pa’i ktam.du by.ba dam.chen rgya.mtso dgyes.pa’i rol.mo shes.bya.wa bshugs.so, edited by Kyabje Trijang Rinpoche An exclusively religious explanation of Tulku Dragpa Gyaltsen turning into a Dharma protector seems to see the violent death merely as a condition of a larger viewpoint where revenge has no place.

    Tulku Dragpa Gyaltsen’s religious successor lineage is impressive. It included one of the most famous Indian secret mantra adepts (mahasiddha) of the 10th century, Virupa, About his feats see, Masters of Enchantment, The Lives and Legends of the Mahasiddhas, translated by Keith Dowman, Inner Traditions International, Rochester, Vermont, 1988, pp. 35-9 and the great Tibetan masters Sakya Pandita Kungo Gyaltsen (1182-1251), Buton Rinchendrup (1290-1364), For a short biographical sketch, see Dratshadpa Rinchen Namgyal: A Handful of Flowers, A Biography of Buton Rinchen Drub, translated by Hans van den Bogaert, Library of Tibetan Works and Archives, Dharamsala, 1996. and Panchen Sonam Dragpa (1478-1554). According to the following sources: lineage prayer of Tulku Dragpa Gyaltsen composed by the first Panchen Lama Losang Chokyi Gyaltsen, ‘jam.mgon bstan.sung rgyal.chen rdo.rje shugs.ldan rtsal kyi be.bum bzhugs.so, Vol 1, Delhi, 1983, pp. 131-8, with Sakya Pandita not included; dge.lden bsten.pa bsrung.wa’i lha mchog.sptul.pa’i chos.rgyal chen.po rdo.rje shugs.lden.rtsel kyi ksang ksum rmat.du byung.ba’i rtogs.pa brjot.pa’i ktam.du by.ba dam.chen rgya.mtso dgyes.pa’i rol.mo shes.bya.wa bshugs.so, edited by Kyabje Trijang Rinpoche; dge.lden bsten.srung dkra.lha’i gyal.po srid ksum skye tgu’i srok bdag dam.lden bu.bshin skyeng.baí lha.mchok sptrul.pa’i rgyal.chen rdo.rje shugs.ldan rigs lnga rtsal gyi sger.bskang rgyas.pa phyoks las rnam.par rgyal.ba’i rnga tbyangs…bshugs.so, by Pabongka Dechen Nyingbo; Heart Jewel, Geshe Kelsang Gyatso, Tharpa Publications, London, 1991, pp. 81-90; Introduction to TAOTFPL, p. 11. It must be pointed out that religious successor lineages of famous Tibetan Buddhist masters are complicated. Not everyone agrees to the same predecessors. In that sense not one lineage is indisputable. Even the Dalai Lama’s contains discrepancies when seen strictly from the point of view of historical succession and he usually makes a point to identify himself with the Fifth and the Thirteenth Dalai Lamas. To complicate matters, these lineages are often considered on the basis of any one continuity, body, speech, mind, or action, and there can be more than one incarnation of a famous master at the same time. Tulku Dragpa Gyaltsen was strictly a religious personage and not involved in politics. Until 1641, the Fifth Dalai Lama considered Tulku Dragpa Gyaltsen next to him in rank. “From this time [1634] through the iron-serpent year (1641) the incarnated lama of the gZims-khang-gong, next to me in rank, continued to attend the smon.lam.” Yamaguchi quotes from the Fifth Dalai Lama’s autobiography, in “The Sovereign Power of the Fifth Dalai Lama,” p. 12. They were both from Drepung monastery and both were disciples of the First Panchen Lama Losang Chökyi Gyaltsen, It might be relevant to point out here that the first Panchen Lama (the forth in the Tibetan count) Lobsang Chokyi Gyaltsen (1567-1662) was the most important master of his times. He had been abbot of all three monastic universities, Sedegasum, and Tashi Lhunpo, a greatly accomplished vajrayana master, author of many texts, some still recited daily by all Gelugpas. He ordained the forth and Fifth Dalai Lamas as well as Tulku Dragpa Gyaltsen and was Guru to both. It is said that he loved Tulku Dragpa Gyaltsen, who was not involved in politics, especially for his purely religious practice. The first Panchen Lama had a great deal of religious influence in Mongolia prior to the Fifth Dalai Lama’s political take over. He created good relations with both the Mongols and Manchus and caused the Gelugpa tradition to flourish peacefully. It is said that he helped Tibet both in the religious and political sphere. He influenced Kushu Tenzin Chokyi Gyalpo, a Mongolian renowned for spreading the Gelug tradition in Mongolia. This laid the groundwork for the later more political success of the Fifth Dalai Lama. who had given both their vows. Their personal histories had been intertwined in previous lives as well. A previous incarnation of Tulku Dragpa Gyaltsen, Panchen Sonam Dragpa, a great master, writer, abbot of all monastic universities in turn, vajrayana adept, whose textbooks are still today used at Drepung, had been the teacher of two Dalai Lamas, yet the Fifth Dalai Lama disliked him and criticized him openly. Yamaguchi, claims that the Fifth Dalai Lama plagiarized his “Chronicle of Tibet” from Panchen Sonam Dragpa. Ibid., p. 11. Thus, the Fifth Dalai Lama seems to have had difficulties with the lineage of Tulku Dragpa Gyaltsen through more than one life time. One problem seems to have been that Tulku Dragpa Gyaltsen was very popular also with Mongolians Ibid., p. 16 who played a large role in Tibetan political affairs at the time. Thus, he could easily have been perceived as a threat to those who had established political power with Mongolian backing. Although most Tibetans believe that Gusri Khan handed over Tibet to the Fifth Dalai Lama, not everyone agrees with how the sovereignty of the Dalai Lama’s power was established. See, for example, “Sovereign Power of the Fifth Dalai Lama,” and “The Dissemination of the Belief in the Dalai Lama as a Manifestation of the Bodhisattva Avalokiteshvara,”by Ishihama Yumiko, Acta Asiatica 64 (1993), pp. 38-56.

    It was an important time for building the Tibetan national identity under the idea of a strong, unified central government “at Lhasa, which was enhanced by measures to demonstrate the continuity of the new regime with the religious rule of the great kings of the seventh to ninth centuries. Court ceremonial and pageantry, the building of the magnificent palace on the Potala hill underlined that theme; and the cult of the Dalai Lama as the embodiment of ‘Phags-pa Spyan-ras-gzigs (Avalokitesvara) was, perhaps, developed at this time.” High Peaks, Pure Earth, p. 390. Political power was being compressed into an institution of a single authority For a more detailed analysis of the Fifth Dalai Lama’s assumption of political power see, “The Sovereign Power of the Fifth Dalai Lama: sPrul sku gZims-khang-gong-ma and the Removal of Governor Nor-bu,” by Professor Zuiho Yamaguchi, in Memoirs of the Research Department of The Toyo Bunko (The Oriental Library) No. 53, Tokyo, 1995 that could not tolerate competition in any domain. “For the Dalai Lama to become the supreme religious authority in all Tibet, it was imperative that only a single incarnate lama in the person of the Dalai Lama preside over ‘Bras-spungs monastery from his headquarters at the dGa’-ldan Palace.” Ibid., p. 10 Ganden Potang (Palace), the name of the Fifth Dalai Lama’s residence at Drepung monastery, was later given to the Tibetan government, i.e. the Ganden Potang government. He did not take up residence in the newly enlarged Potala Palace still towering over Lhasa today until 1659. From oral accounts it is known that the steady stream of Mongolians passing the “Lower Residence” (i.e. that of the Dalai Lama) at Drepung monastery to make offerings to Tulku Dragpa Gyaltsen at the “Upper Residence” was a constant annoyance to politically ambitious officials. “…it seems that there were two residence, (bla-brang), the so called lower residence of the Dalai Lama and the upper residence of those of the lineage of Tulku Dagpa Gyaltsen, both of whom seem to have been quite famous. As a result of this it seems certain there were petty conflicts between the staff of the two residence.” Fourteenth Dalai Lama, ibid., July 13th, 1978 At the same time the Fifth Dalai Lama stabilized and increased his power, especially during the years between 1642 and 1653, “…in the years between 1642 and 1653 the Dalai Lama took various actions presenting himself to the populace as a manifestation of Avalokiteshvara. Since Avalokiteshvara was believed already before the establishment of the dGe-lugs-pa school to be the bodhisattva charged with converting Tibet, it is beyond doubt that the faith engendered in the minds of both the nobility and the general populace as a result of the Dalai Lama’s actions served to gradually enhance the power of the Dalai Lama and reais him to a position on a different level from that of the regent and Gusri Khan and his descendants. Ever since then, right up until the present day, the Dalai Lama has continued to exert enormous influence over the people of Tibet as a manifestation of Avalokiteshvara.” “On the Dissemination of the Belief in the Dalai Lama as a Manifestation of the Bodhisattva Avalokitesvara.” pp. 54-5; and “This consolidation of religious and secular power in a single figure was an important moment in Tibetan history, a consolidation that received strong ideological support through the promotion of the cult of Avalokitesvara.” Religions of Tibet in Practice, ed. by Donald S. Lopez, Jr., Princeton Universtiy Press, Princeton 1997, Introduction by Donald S. Lopez Jr., p. 31; see also the Fourteenth Dalai Lama, “…the lineage of the Dalai Lamas, which can be traced back to the Tibetan King, Choegyal Trisong Deutsan and even further to a relationship with Gyalpo Kunchog Bang.” In a talk on July 13, 1978 in explanation of why the protector Nechung is more important for to the Dalai Lama to cultivate than Dorje Shugden. when he popularized his identification with Avalokiteshvara, the bodhisattva of compassion special to Tibet, and the seminal king Songtsen Gampo credited with bringing Buddhism to Tibet. It was not until the eleventh century that the earlier Buddhist kings were identified with bodhisattvas. “In Tibet’s religious development the eleventh century was a formative period for subsequent religious movements and especially for the legitimation of the territory of larger Tibet (three provinces) by the Gelugpas in the seventeenth century. For the first time, the myth of associating the early kings — still identified with “the Divine Rulers of the old beliefs,” i.e. Bön (Richardson, p. 198) — with important bodhisattvas was read back into history and carried forward from then on, “…Srong-btsan sgam-po, Khri-srong lde-btsan and Ral-pa-can, who were acclaimed as ‘manifestations’ of Avalokitesvara, Manjushri and Vajrapani respectively. Srong-btsan sgam-po, the most fearful warrior of all the kings, was not the ‘manifestation’ of the gentle benevolent Avalokitesvara, the Lord of Compassion.” Secret Visions of the Fifth Dalai Lama, Samten Karmay, Introduction pp. 1-2. It stands to reason that the Avalokiteshvara myth, as the legitimation for power, was projected backwards into history, since the ancient myths of origin did not get absorbed into Buddhism until this period. According to the indigenous belief system, “the kings were descendants of the Phyva gods,” … who were “above all, warriors who lead the army in person and engaged in battle.” ibid., p. 1. In the myth of origin of the Tibetan people most widely told today, a rock demon (brag srin.mo) copulated with a monkey (spt’u) believed to have been a ‘manifestation’ of Avalokiteshvara. They engendered the Tibetan people which places Avalokiteshvara at their very inception. See, for example, Sakyapa Sonam Gyaltsen: The Clear Mirror, translated by McComas Taylor and Lama Choedak Yuthok, Snow Lion Pulications, Ithaca, 1996, Part I, in particular, chapter five. Later the myth (perpetuated in the rgyal.rabs.ksal.ba’i me.long) gets transferred to King Songtsen Gampo as the (religious) father of Tibet. According to some scholars, it is highly unlikely that that Lord, or jo.wo, had at the time of his flourishing anything to do with Avalokiteshvara. Die Werke des Regenten Sans Rgyas Rgya Mcó (1653-1705), Eine philologisch-historische Studie zum tibetischsprachigen Schrifttum, Kristina Lange, Akademie-Verlag, Berlin, 1976, p. 149, FN 28, (my translation). See also, “The Royal Way of Supreme Compassion,” by Matthew Kapstein, ibid., p. 70, where the source for the nationalistic Avalokitesvara myth is given as the “treasure” text (gter.ma), the Mani Bka’ ‘bum, from the twelfth and thirteenth century. The indigenous beliefs, now collected under the name Bön, have very different myths of origin. See for example, Philippe Cornu: Tibetan Astrology, Shambala, Boston, 1997, p. 20. This book contains a very readable introduction to the psychic-spiritual milieu of everyday Tibetan life lived until the Communist invasion. Today some of it continues but strangely fragmented and part of a new politicized overall setting. Also, Drung, Deu and Bön, by Namkhai Norbu, for an overview of the indigenhous believe system of pre-Buddhist Tibet which continued to evolve in close proximity to Buddhism. Although in Tibetan religious history many Buddhist masters were celebrated as incarnations of Avalokiteshvara, From a translation of the “Annals of ‘Gos lo-tsa-ba” composed by the Tibetan scholar and translator “Gö Lotsawa Shönnu Pal between 1476 and 1478, “Just as the Bodhisattva Manjushri took over China, in the same manner the Bodhisattva Mahasattva Arya Avalokitesvara protected this country of Tibet.” The Blue Annals, George N. Roerich, Motilal Banarsidass Publishers, Delhi, Reprint of the Second Edition, 1996, p. 10006. Then the author lists many Tibetan adepts of Avalokitesvara (Book XIV). this deity was now cultivated to legitimate the Tibetan national identity and attached as such to the lineage of the Dalai Lamas. To mark his accession as sovereign, the Fifth Dalai Lama also wrote a history of Tibet For a more detailed philological analysis of the role this text plays in rewriting history to justify Gelugpa power over larger Tibet (the three provinces) aided by establishing incarnation lineages to legitimate political power locally in various areas of Tibet, see Die Werke des Regenten Sans Rgyas Rgya Mcó, especially the section “Über die Schriften des Regenten,” pp. 124-144. The Fifth Dalai Lama’s writings also show his understanding of the political need to invoke the identity of the earlier Tibetan kings with ancient Bön practices that still form the basis for political institutions like the State Oracle, for example. In speaking of the Tibetan kings before Buddhist advent in the 7th century Songtsen Gampo is traditionally counted as the thirty-third Tibetan king the Fifth Dalai Lama writes, “…and for twenty-seven generations of kings politics was protected by the drung, [legendary narratives], deu [symbolic language of signs, like geomancy, divination, etc.] and Bön [shamanic rituals and knowledge].” Drung, Deu and Bön, Introduction, p. xix. The Fifth Dalai Lama had to unify politically all the different strands of religion. “He was born in a Rnying-ma-pa family and is widely believed in Tibet to have been for all his life a secret supporter of the unreformed sects,” says Richardson in High Peaks, Pure Earth , p. 354, and most Tibetans believe he did not only support but practiced them. The Secret Visions of the Fifth Dalai Lama testify to that even though they seem much more to belong to the Bön tradition which forms the foundation for the uniquely Tibetan conception of “power relations.” In addition, to the Fifth Dalai Lama and his regent Sangye Gyatso were attributed Sanskrit names and their elaborate lineages indicating that “with these fictitious religious-mythological genealogies the origin of their ancestors was not only to be found in the Tibetan ancient history but also anchored in the Indian Buddhist tradition in order to let their ancestry appear as noble as possible.” Die Werke des Regenten Sang Rgyas Rgya Mc’o, pp. 121-2, (my translation). in 1643, a text he supposedly plagiarized from Panchen Sonam Dragpa, See above, Note 17. a predecessor of Tulku Dragpa Gyaltsen. It stands to reason that the perceived rivalry between the two incarnate Lamas at Drepung did not originate with Tulku Dragpa Gyaltsen, The current view of the Tibetan exile government as brought into a Western context by George Dreyfus in “The Shuk-den Affair: History and Nature of a Quarrel” of attributing the rivalry solely to Tulku Dragpa Gyaltsen, I believe serves a political agenda rather than representing any form of scholarship, neither the academic critical version nor the Tibetan one that takes into consideration the appropriate Buddhist distinctions, i.e. as between the two truths, literal and interpretive, etc. although, according to some sources, he had been a candidate for the Fifth Dalai Lama “The bKa’-brgyud-pa sect had already tried to make out the child as a reincarnation of one of their own lamas before he was recognized as that of the Fourth Dalai Lama, but this was not all. There was also another more serious candidate for the reincarnation of the Fourth Dalai Lama among the dGe-lugs-pas themselves. This was Grags-pa rgyal-mtshan (1619-54), who was presented as a possible reincarnation before being finally recongized as the reincarnation of Pan-chen bSod-nams grags-pa (1478-1554), the teacher of the Third Dalai Lama.” Samten Gyaltsen Karmay in the Introduction to Secret Visions of the Fifth Dalai Lama, p. 3 while others say the candidate had been a member of Dragpa Gyaltsen’s family. Yamaguchi in “The Sovereign Power of the Fifth Dalai Lama,” p. 12; Yamaguchi then says, “From the very outset the presence of this incarnate lama [Tulku Dragpa Gyaltsen] weighed heavily on the Fifth Dalai Lama.”

    If Yamaguchi is correct in his analysis of the texts that the Fifth Dalai Lama later rewrote his autobiography Yamaguchi, ibid., p. 17; also see a detailed discussion of this problem in Die Werke des Regenten Sang Rgyas Rgya Mc’o. Even though the Tibetan word rnam.thar is often translated with autobiography, this is a misnomer. A nam.thar of a Tibetan Lama was written by one of the aides in his close proximity because Lamas usually did not praise themselves. Thus, it is likely that events were included or omitted from the Fifth Dalai Lama’s biography in accordance with how the writer of the times tried to portray events. There are discrepancies between different versions, according to Lange’s philological studies, and many texts, also those of the regent, are believed to have been co-authored. Interestingly, the Ganden Potang, house or residence of the Fifth Dalai Lama at Drepung monastery, became a printing house. to reflect history in a more favorable light, and if it is true that Tulku Dragpa Gyaltsen was assassinated, it is not hard to imagine that official references to his popularity and deeds would be erased, minimal or negative. It is historical fact that no official search for an incarnation was undertaken. The main source of information for this time was the biography of the Fifth Dalai Lama. We know that texts were removed from libraries because of the Fifth Dalai Lama’s disapproval. On grounds, in part, that the author belonged to the Karmapa school, the principal opponents of the Fifth Dalai Lama in his defeat of the Tsang King with the help of Gusri Khan, claims Hugh Richardson, High Peaks, Pure Earth, p. 80; and, “…since there exist no records of events in Tibet around 1642 other than the Fifth Dalai Lama’s autobiography,” The Dissemination of the Belief in the Dalai Lama,” p. 39, which, moreover, Yamaguchi claims was revised after the Regent Sonam Choepel and Gusri Khan had passed away. Such attention to “official” versions of the historical events of the time could explain why Tulku Dragpa Gyaltsen’s incarnation would immediately be called into question and continued to be so by the Ganden Potang government, Apparently changing texts to fit officially established views was not uncommon in Tibet

  • Thomas Canada

    May 14, 1995 – Tsangpa Oracle Prophesy I
    Prophesy (kha.lung) through the Tsangpa Oracle requested by the Private Office of the Dalai Lama, Prophesies of the Tibetan Government Oracles, published by the Department of Religion and Culture of the Tibetan Administration of the Dalai Lama, Dharamsala, 1996, p. 13.

    “It is important that Tibetans should observe their commitments (dam.tsig) which is their obligation. Particularly, the issue of Gyalchen [Dorje Shugden] is a bad omen. In this direction, we, the formless, are aware that it does not harbor good. This should definitely be stopped (mtshams.’jog) in the region of Tibet. With respect to the issue of the unity of religion and politics [of Tibet] and the Ganden Potang government in particular, Gyalchen [Dorje Shugden] cannot demonstrate even a grain of benefit. He can never bring happiness for Tibet [or Tibetan people?].

    • June 14, 1995- Tsangpa Oracle Prophesy II
    Prophesy (kha.lung) through the Tsangpa Oracle requested by the Cabinet of the exile government: Prophesies of the Tibetan Government Oracles, pp. 14-17.

    “An important current issue is that if you continue to go through the motions of government service as if it were punishment instead of serving the Ganden Potang government with total loyalty it is possible that this may pose a serious threat to the well being of Gyalwa Tenzin Gyatso [the Dalai Lama]. A grave issue has arisen concerning the administration of the Ganden Potang. One thing that I, the Tsangpa Dhungthoed Chan, have to say about this explicitly is that [Tibetan] worship of deities has now reached a critical stage. It is extremely sad that Gyalchen [Dorje Shugden] the Chinese spirit is being worshiped.

    Even though [Gyalchen] angers Gyalwa Tenzin Gyatso [the Dalai Lama], there are those who worship him [Dorje Shugden] and who revere him in secret. Not only are there such worshipers in Tibet, there is deep reverence for him even among government employees. This is very harmful. That he is of great harm has already been said by Dorje Dragden [Nechung].

    In this regard there is a popular perception that there is acrimony between Dorje Dragden [Nechung] and Gyalchen [Dorje Shugden]. That can never be true. For the success of Buddhism and the Ganden Potang government, Dorje Dragden continues to extend to me complete support and since I too am to pursue this path completely, [I have to point out] that if the Cabinet and the People’s Deputies [Assembly] do not strictly decide this issue and adhere to it, even though Buddhism may spread and even though the causes for the speedy freedom for Tibet may have begun [to grow], Gyalchen [Dorje Shugden] is sowing dissension [among Tibetans] by employing Chinese spirits and [furthermore] taking advantage of being a formless entity to vocalize and spread misinformation and thereby supporting China. This is a grave matter. Interesting to note here is that the Buddhists who rely on Dorje Shugden strongly favor Tibetan independence. Thus, it is difficult to reconcile that they would be working for the Chinese who are so adamantly against Tibetan independence. It is almost as if someone were trying on purpose to divide the Tibetan people along these lines, zeroing in on the deepest karmic weakness of the Ganden Potang government brought forward into the twentieth century. One has only to ask, in whose interest would such a division be?

    We recommend rituals toward the well being of Gyalwa Rinpoche [the Dalai Lama]. Nevertheless, it is our serious concern that there needs to be strict adherence to the wishes of His Holiness and internal unity. Whether it be the People’s Deputies or an ordinary Tibetan, it is unacceptable for anyone to engage in partisan politics.

    Of the honest guidelines stipulated by [His Holiness] in this regard, the most important is that regarding the worship of deities. If the common Tibetans and the government employees in particular do not heed those guidelines, there will be great loss for all.” When in 1995 someone claims that the seeds of freedom for Tibet are flourishing when the Chinese have vowed to wipe out even the name of the Dalai Lama from history seems a blatant contradiction. In fact, this sounds so absurd that one must conclude something else entirely must be going on here. I think it is that the demonization of the Dalai Lama by the Chinese which started in 1995 is passed right on to Dorje Shugden. Perhaps he is strong enough to carry such a heavy burden. Who is to say which would be a greater loss to the tradition of Buddhism, a Dalai Lama shouldering the blame for the loss of Tibet, no doubt unjustly, or Dorje Shugden and the split banning him has caused within Buddhism? All we know for certain is that the demonization of Dorje Shugden split the Tibetan community. It drive underground many genuine Buddhist practitioners and their practices, leaving in the larger public view mostly those who know how to play their political card correctly.

    Another interesting point about this “prophesy” is the claim that acrimony between Nechung and Dorje Shugden is impossible. This is a statement from an ultimate and exclusively religious point of view also held by Buddhists who rely on Dorje Shugden. Clearly there is a danger to the Ganden Potang government of the Dalai Lama. The Chinese have been working hard to destroy it for the last fifty years. Blaming Dorje Shugden for the actions of the Chinese makes the issue a political one. Dorje Shugden is — even for the government protector through this oracle — a matter of politics. The issue the oracle points out it is about the [deposed] Tibetan government, that is, the institution of the Dalai Lama. It is political, especially when it concerns the Chinese.

    In one trance ceremony of Tsering Chenga, the female oracle tells that Dorje Shugden
    prevented her from raising the Tibetan flag on the Potala in Lhasa Some of the prophesies of these oracles are published by the exile government’s Department of Religion and Culture, 1996: gzung.bsten bod.skyong lha.srung khag.gi rdo.rje bka’.lung bzhug.so // implying that Dorje Shugden works for the Chinese.

    • 1995- Exorcism Rituals Against Dorje Shugden
    The Dharamsala government Most government rituals are performed by Namgyal Monastery, special to the Dalai Lama and Tibetan government. In the course of the ban, other monasteries were also asked by the government to perform anti-Dorje Shugden rituals, often without the participating monks knowing specifically who had ordered them. performs massive exorcism rituals against Dorje Shugden. For some the Dalai Lama is present. See above reference, the Dalai Lama’s statement of March 21, 1996 It is said that for thirteen days after the Tibetan new year celebrated in spring 1996, the government did rituals against Dorje Shugden.

    Above article extracted from:



    Dear everyone,

    This article above is very powerful. I will share my thoughts and comments on the article. It is what I have believed also for the last decade and a half, and it concurs with the prophesy from Kyabje Trijang Rinpoche in the late 70’s. Which is in the future, it may look like Dalai lama is at odds with Dorje Shugden, but in actuality they are helping eachother to make Buddha Dharma grow in the world.

    1. Dorje Shugden acts in the Bodhisattva manner accepting criticisms, hate campaigns and the ‘destruction’ of his practice. Why? Because it serves a bigger purpose for the overall survival of Buddhism in the world for the future. Why? It is easier to resurrect or do a Lazarus on Dorje Shugden in the future when the smoke clears, than it would be for the Dalai lama. The Dalai lama is a man and controlled by media, opinions, ppl, circumstances. But Dorje Shugden is a formless entity that can ‘rise’ above all of that very quickly when the time is right.

    2. Whenever Dorje Shugden takes trance in any of the oracles, he never criticizes the Dalai Lama and in fact tells the audience to always withhold criticism towards Dalai Lama. He can say nothing about the Dalai Lama and just keep quiet. Dorje Shugden is well known to not answer questions that has little meaning, insignificant, or unacceptable to the listener. When questions are presented to him through the oracle, he often skips through questions that should not be answered at this time or has no meaning.

    3.All the the destruction happening against him, he never makes comments, speaks against nor advices undharmic actions. Because it can all be fully reversed in a short time when the time is right.

    4. Temporarily Dorje Shugden will accept the name AS THE CAUSE FOR THE LOSS OF TIBET, OR THE CAUSE WHY TIBET CANNOT BE REGAINED BACK, but in the end truth will arise. Dorje Shugden will reveal the true plot which Trijang Rinpoche already hinted at in the late 70’s. ( I fold my hands to Trijang Rinpoche and prostrate my full body to Him. I offer my head as a stepping block for his feet. I truly have confidence in this great being. )

    5. Dorje Shugden is strong enough to carry such a burden. Dorje Shugden practitioners are resilient enough to not abandon his practice during this crisis. Both Dorje Shugden and his true followers will not abandon eachother no matter what is said and done temporarily at this time. Both can carry the burden. I personally do not dislike, hate the Dalai Lama but have confidence in him and my own sacred protector Dorje Shugden. I choose to believe and take refuge in Trijang Rinpoche’s prophecy. The other two options of hating Dalai lama and abandoning Dorje Shugden are not open to me nor would I choose any of the two options.

    6. Why would Dalai Lama act, talk and promote so many contradictory actions that makes himself look unstable. Unless it was on purpose. I believe that truly. He is not stupid.

    7. If Kache Marpo has ‘destroyed’ lamas/ppl/practitioners in the past for breaking the samaya or polluting the yellow hat teachings, then why is Samdhong Rinpoche, Kashag, Kalons, Ministers, Kunga Tara, and even the Dalai Lama himself are spared? Unless there is a much bigger soup brewing.

    8. Nechung is the one who requested Dulzin Drakpa Gyeltsen to arise as a uncommon Protector to protect Nagarjuna’s view as embodied within Lama Tsongkapa’s lineage only 350 years ago. Why would the same Nechung be talking the opposite. Unless there was a larger plan between Dorje Shugden, Dalai lama and Nechung. Seems like a hopeful fantasy? Well to many more, the idea of a dharma protector or Dorje Shugden themselves are fantasies made up by the Tibetan Lamas.

    9.If Dorje Shugden is so powerful (which he is), why doesn’t he do something to stop all this. Perhaps it is not time to ‘stop’ all this yet. In fact, Dorje Shugden is putting his followers through ‘hell and back’ (excuse me) and we have to just take it. Yes we will ‘take’ it. There has to be a much bigger game plan. Dorje Shugden takes the blame, Dalai lama works hard to make the Buddha Dharma grow while all the elite lamas and teachers are young.

    Those who take refuge in Dalai lama and Dorje Shugden will not give up on both. Strongholds for the growth of Buddhadharma and the ‘re-arisal’ of Dorje Shugden in the near future. If Dalai lama is so powerful (which he is), why doesn’t he just do a binding ritual or fire puja himself and rid the planet/samsara of this horrible demented being called Jamgon Gyelway Tensung Gyelpo Dorje Shugden. And then stop spending so much time, money, heartaches, energy, resources to keep going against Dorje Shugden???!!! Just get rid of him ONCE AND FOR ALL. THE END. Because the Dalai Lama cannot destroy a being who has actualized the complete path of Guhyasamaja in both completion/generation stages or in other words a Buddha. Dalai lama cannot destroy Buddha Dorje Shugden who is one with Guhyasamaja and the 32 deities of his mandala are the same 32 deities as in Guhyasamaja’s entourage.

    So for the bigger purpose, the Dalai Lama has TO PUT THE BLAME OF ALL THE ILLS OF TIBET’S MISFORTUNE ONTO DORJE SHUGDEN WHO IS STRONG ENOUGH TO SHOULDER THIS. Dorje Shugden plays the bad guy for now. If it is blamed onto the Dalai Lama, it would spoil his reputation to spread dharma on the global scale which is what he is doing now. Planting seeds of dharma on the global scale, ripe for the young lamas to take over later as well as Dorje Shugden. The ills of Tibet are not Dalai lama or Dorje Shugden’s fault, but the Tibetan ppls’ own fault. But for most of the world , karma is not accepted, so the blame would go to the leader which is the Dalai lama. We couldn’t afford that at this time when no one else can spread Buddhism like the Dalai lama. Think through this carefully to come to terms with the pain in your heart.I do not blame you for the pain. You are not at fault. You are part of a bigger plan. I’ve had many pains in my heart that I have come to terms with and some still working on because of this issue. We are all part of a bigger plan. Sounds cliche, but it is true and easier to get through the storm with this way of thinking.

    10. If Dalai lama loses his reputation because he is the ’cause’ for the loss of Tibet, then it would stain his reputation greatly and that would hinder to say the least, his promotion of the BuddhaDharma around the world. No lama of any tradition can match the skills, the persona, the knowledge, the title, and the charisma of Dalai lama to spread Buddhism so far and wide around the world.

    11. Why can’t the Tibetan Govt and various Monasteries destroy Dorje Shugden through binding rituals? Because they have tried and it shows the power of Dorje Shugden purposely. Hence to keep this power in mind, when later ppl will remember this power when they re-adopt Dorje Shugden’s practice later. To leave a mark in ppl’s minds that DORJE SHUGDEN CANNOT BE DEFEATED OR DESTROYED.

    12. Why is Trijang Rinpoche allowed to practice Dorje Shugden if it harms the cause of Tibet and brings danger to the Dalai lama’s life? Because it leaves a mark for the future, to bring up the point that Dorje Shugden does not hinder Tibet or Dalai Lama. These are small traces of hints left by the Dalai Lama for the SURVIVAL OF DORJE SHUGDEN. Someone has to take the blame. That is samsara.

    13. Why does Dorje Shugden himself ‘SIT ON THE FENCE?’ Meaning, he says on one hand to respect and follow what the Dalai Lama says, but on the other hand, he told the Shar Gaden Monks that if their motivation for opening Shar Gaden was for the growth and preservation of the lineage, then it will be auspicious in the future. Doesn’t that look contradictory. C’mon, which one is it Dorje Shugden? Clear it for us. So if we were to follow what the Dalai Lama says, why open Shar Gaden and Serpom Monastery? If we were to follow what Dorje Shugden says, then why be on this forum as he says to respect the Dalai lama always.

    Should we open Shar Gaden which ‘opposes’ the Dalai Lama or should we listen to the Dalai lama and abandon Dorje Shugden’s practice? Even the great Dorje Shugden sounds contradictory.

    Why does Dorje Shugden continuously take trance and give advice even to those who do not give their allegiance up to Dalai lama while practicing Dorje Shugden at the same time? Doesn’t that damage the samaya of the individual with Dorje Shugden or with the lama who initiated them into Dorje Shugden’s practice? Whichever way you look at it, you damage the samaya with your guru or protector.

    Zong Rinpoche (previous), Dagom Rinpoche, Yongyal Rinpoche,Geshe Tendar, current Trijang Rinpoche, current Zong Rinpoche, Geshe Rabten, current Pabongka, Gonsar Rinpoche, the oracle monks, Gangchen Rinpoche, Lama Yeshe, Geshe Tsultrim Gyeltsen, etc etc all took teachings from the 14th Dalai Lama, let’s not forget, at once time or another. So if we have taken teachings from the above lamas, then 14th Dalai lama is also our lineage lama which we must respect. Logical?

    Since we say the Dalai lama must respect our lineage lamas such as Pabongka, then we must also reverse the situation and respect the Dalai lama as our lineage lama. So either way, the system is set up for you to ‘lose’. If that is the case, there must be a MUCH BIGGER PICTURE that current infractions with our lineage lamas can be repaired later FOR THE BIGGER PICTURE.

    After all with or without the Dalai Lama/Dorje Shugden current state affairs, we were doing a great job collecting negative karma, breaking commitments, and generally creating the causes for our personal samsaras to remain intact and strong on our own.

    It is not the Dalai lama or Dorje Shugden to blame. Nor are they adding to it. We were in Samsara before the Dalai lama’s name and Shugden even ‘existed’ as we know them today.

    Yes the Dalai lama does look like he contradicts himelf always. But so does Dorje Shugden. This AGAIN LEADS ME TO BELIEVE THEY ARE COOKING UP SOMETHING MUCH BIGGER OR IT’S NEARLY COOKED.

    Yes, it is nearly cooked.

    It is best to have respect for the Dalai lama and keep our practices towards Dorje Shugden steady. Whatever the case, if we go to Dalai lama’s camp or we go to Dorje Shugden’s camp, we go against lineage lamas. So best is to keep an equilibrium by thinking things out logically, following the law of cause and effect, engage in our practices to develop attainments within our continuum. With the great attainment we win freedom totally and no disprespect intended, but we won’t need Dalai Lama, Buddha, Dorje Shugden or anyone. And that is their original intention.

    I have stated my thoughts at this time and I SINCERLEY HOPE THIS WILL BRING PEACE/UNDERSTANDING TO THE MANY PRACTITONERS THAT VISIT THIS GREAT WEBSITE. With my thoughts, I wish to offend no one, or be right. It is just my attempt to think and reason things out at this time when no many other options are available. Again, I will NEVER GIVE UP MY DORJE SHUGDEN COMMITMENTS AND TO THE LAMAS WHO GAVE ME THE PRACTICES. Nor will I demean and hate His Holiness the Dalai Lama. I will not hate those against Dorje Shugden and forgive them.

  • Thomas Canada

    We Protect Our Rights by Excercising them!
    Democracy is not a Spectator’s Sport,
    Neither is Being a Practicioner of the Dharma!

    Notice I said, Practioners!
    Which we are all Practioners. Which means we are learning as we practice how to become proficent Practioners. Is Our Goal!

    Being on Center or Practicing the Dharma, whilst we execercise our Rights

    Rights that have evolved over time and space with untold numbers suffering to make it right.

    We enjoy these Rights to Practice the Dharma without anyone messing with us is Our Rights. That Our Forefathers fought, unlike others who suffered in silence enduring the Master’s wrath as Serfs and Slaves in Old Tibet. We Westeners say what we do in some hope to rekindle the true light of liberty within these people who did not see the light of daylight until 1959. When at least they have had a chance to be recognized as something other than Speaking Tools.
    There is no denying that Dalia Lama had no idea how to run a country, nor did the Ruling Eight Families.
    Today, the TGIE offers no more hope to the Refugees than to simply do as before, tend the land and keep quiet about your sufferings. Because afterall, this is samsara and your rewards come sometime later, not now!
    Still to be caught off guard and tossed screaming into the 20th and now the 21st centuries must have been quite a shock, like be caught with your pants down. Of course, the Dalia changed course and tried to do damage control over a situation that he now claims he had nothing to do with, Serfs and such.

    It was afterall the Serf’s fault that they were Serfs and did not fight for their Rights to Be Free until the PRC did it for them.
    Now what does the Dharma have to do with a Serf Institution? Nothing, it was just convenient to go on as before, especially since the Dalia Lama took over with his own insurrection.
    Now, we all have a perspective which is as it should be to express our own insights and share with others to learn from what they think. Helps to bring balance.
    What if we say all that we do in the truest spirit we can all muster total and complete Bodhichita Love and Blow Gyatso off his dais and into the real world away from the narcissm of Hollywood delusions. Or is this part of the big plan to fame and fortune?
    If politeness is what we are after, a more skillful way to express our dissent.Then that is fine, I am all for it,it could not hurt me to be more compassionate. Which I think I am, otherwise I would not be here, but somewhere else.
    I find it strange that some say only the Dalia Lama can spread the Dharma around the world.
    I do not forget that we have charged this Dalia Lama in the High Courts of New Delhi and another round will be held on March 9th,2010. Maybe this is what is Cooking and Is Almost Done?

    I do not think anyone will withdraw from this match. One in which we hope the Law and Justice will prevail.
    This might get his attention, as I am certain it already has, gotten his attention.

    So, we have engaged in the real world of men and their laws. This will effect the reputation of the Dalia Lama more than any words I could conceive of to get him to change his mind and stop causing others to suffer. Others who may be poor and without any recourse, other than what we try and do for them, Out here on the Outside of the Colonies.

    I am certain that I have a special place in my heart, an entire file just for the Dalia Lama, one in which I hold that love that I held until he decided it was too boring and kept straying from all of us.

    What can one do with all the broken trust and love? As I said, it harder to build wall than tear them down.
    It is he who must recant and we will see to the best of our abilities that he does it. He cannot continue to tear and claw at everyone else who does not take to his perspective. It is he that pushes the enevelope to far and causes Nations to find even more things to disagree upon.

    I think everyone should do as the site logo suggest, “RATTLE THAT CAGE”
    I think we should all practice Unconditional Love and the Precepts Of Lord Buddha.
    I do not think we should just sit in a corner and shut up.
    I do think we should make it as clear as crystal to the Dalia Lama, that it he that needs to change his attitude and listen to what we say and speak to us as Human Beings, not Aliens or Communist. If he does that, then I have no choice but to continue as before to say what it is in as many differern way possible until he gets it.
    Leave People to Decide for Themselves. Guide, but do not dictate to Westeners to do or otherwise is as silly as waving a flag in front of a Bull. You are supposedly the Master, then use Skillful Means to Subdue and the Truth, if you want to get to First Base With Me.

    How much love? How much Bodhichitta? How about one good Prayer coming from all of us.
    Might be Most Powerful Metod of All?
    All we need to do is ask and prayer for the assistance of Dorje Shugden to lead us out of this plight.
    Let’s do this!
    Let’s keep “Rattling that Cage” Everyday.
    Persistence brings Victory !

  • Thomas Canada

    Who defended them, who alerted the Indian authorities and the world Press, who acted as a shield for them when they were defenseless? The Dorje Shugden Religious and Charitable Society in India and North America defended the Lineage by Building the First Monastery Protected Forever By Shri Dorje Shugden as a Statement, Hey! We’re still here,no matter how much you lie Dalia Lama. We will still be here hundreds of years from now and, Will We Ever Flourish and Millions will come to know the dharma. What can you do about it?
    He was there in no time at all to Destroy the Dorje Shugden Monastery and he surely did try.
    I know,I once served as the President Of the Dorje Shugden Religious And Charitable Society of North America [what a mouthful, everytime] during several years. Years that are no longer troubling, because the Masters planted the Seeds of Awakening and so many have woken up and now take a stand based upon their own evaluation and reasoning come to their own conclusion and how best to proceed. Some of us do one thing and others do another.We are as rainbow colors of differing skans and strands of yarn being woven by the Master Weaver. Once the tapestry is finished, then we can stand back and see the creation from a full comprehensive view of the warp and weft,snug as a rug. Then we can all say, See, I knew it, I saw it coming. Making the Weaver smile.
    Wow! Like the dharma and our karma, we can weave more clearly being guided by our Teachers. Something beautiful is created from little strands of woven wool and colors. Something is revealed that all can simple see and stand in awe that there is something beautiful in all of us, even if we are just strands, we can pull together and see clearly with Discrimiating Wisdom how best to be patient and how best to resolve this predicament, this kunundrum, damn if I do and damned if I don’t. Isn’t karma a pickle sometimes. One thing for certain, All things must pass and all things must change.Count on it!

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: