Dorje Shugden: My side of the story (多杰雄登：我这方面的说法)
Dear respected friends,
I have been asked many times to speak about Dorje Shugden. After much consideration and direction from my teachers and protector, I decided it is the right time. When I speak about Dorje Shugden there are many factions and people I must consider:
- Those who practice Dorje Shugden and respect the Dalai Lama
- Those who do not practice Dorje Shugden/anti-Dorje Shugden and follow the Dalai Lama
- Those who don’t practice Dorje Shugden and have no relations with the Dalai Lama
- Those who had relations with the Dalai Lama but are not allowed to anymore because of their Dorje Shugden practice
- Those who practiced Dorje Shugden and renounced it and follow the Dalai Lama
- Those who appear to have renounced the Dorje Shugden but practice in secret and follow the Dalai Lama
- Those who have fully renounced the Dalai Lama and follow Dorje Shugden
- Those who follow Dorje Shugden and do not respect the Dalai Lama
- Those who do not want connections with the Dalai Lama even if the ban against Shugden is resolved
- Those who would like connections with the Dalai Lama when the ban is resolved
- Those who are neutral on either point and many other combinations
- My teachers and mentors
- His Holiness the Dalai Lama himself
- The monasteries and my monastery
- My friends and students
So however I speak there will be factions who are happy and unhappy. It’s hard to please everyone. But I thought if I speak from my heart, to the best of my abilities and how I see things, that would be the best I can do. I hope I can clear some ignorance about this issue.
Here in the four-part video I speak about how I first became connected with Dorje Shugden, why I practice and continue to do so, the monasteries, the CTA (previously known as Exiled Tibetan Government), China, relations between China and Tibet, His Holiness the Dalai Lama, our lineage lamas, my teacher, H.H. Kyabje Trijang Rinpoche, the protests and how we can resolve this ban issue. My views may suit you or it may not. But I have honestly expressed my views. All I can do is be honest about myself, my feelings and my practice. In the end it is my choice but in my case, my choice could affect a lot of people in various ways. So I always try to take the approach that is just honest about my feelings based on knowledge, observation, history and the results I have observed.
I thank everyone involved in the production, editing, rendering, transcript, translating and funding for all this work to be done. Many people have donated resources, funds, time and their hearts to this project. Much time and effort was invested. You have all done an incredible job with good motivation. Thank you for your work, contributions, compassion and care. You have my deepest appreciations.
For my friends around the world who are reading this and who have viewed the videos, I thank you for your time, attention and thoughts. I hope my sharing in these videos will help toward this Dorje Shugden ban conflict. I sincerely hope many will understand the situation much better leading to a peaceful resolution for everyone concerned.
Let’s give peace a chance…
For the complete video please click here: http://www.youtube.com/watch?v=jxC6uKHM3dY
Click here for a convenient list of the videos’ contents.
Today I’ve assembled here to give you – my good friends around the world, my supporters and many monks, my teachers and neutral people out there who’d like to understand things more… today, I would like to talk about the World Peace Buddha and Dharma Protector Gyalchen Dorje Shugden. I would like to explain to everyone my relationship with this Dharma Protector. And my intention of giving everyone an explanation of this Dharma Protector is not to convert you or not to get you on my side or not to make you think good or bad in any other way. Over the last ten, fifteen, twenty years, I’ve received many, many, many hundreds, hundreds of enquiries into this Dharma Protector Dorje Shugden. I’ve received many questions from people who practice Dorje Shugden and I’ve received questions from people who don’t practice Dorje Shugden or some who don’t even like Dorje Shugden. And these questions have been piling up more and more and more. So I thought that I will give some explanation to some of the questions. I can’t cover everything tonight but I’ll do my best to cover some of the more important points.
Kechara House – I’m the spiritual advisor of Kechara House, and also the founder along with some very close, beloved and hardworking students… students of the dharma, students of the inner journey. We’ve created Kechara House and today it has grown to be quite big and successful, if I may say so humbly, due to the hard work of everybody in Kechara – the coherence, the harmony and basically our goal together to make our inner world and if possible the outer world a better place to live in.
What I want to talk about first is my relationship with Dorje Shugden, how it came about, and what’s my connection with him. Now, I’m going to give a little bit about my background. I think most of you already know but for those of you who are new, then I’ll explain a little bit. My father was an ex-Drepung Loseling monastic monk or monastery monk in Tibet, and my mother is a descendent of a royal house in Xinjiang. She’s the royal house of Torghut which is the predominant Mongolian group there – tribe – and her mother (my grandmother) and her father (my grandfather) were the ruling family for many generations in that area. And due to the Cultural Revolution, which affected all of China and Xinjiang and Tibet, my father left Tibet and immigrated to Taiwan. My mother left Xinjiang then journeyed to Tibet and then eventually to Taiwan. When my father first went to Taiwan, he didn’t bring his wife and his three children there. And while he was there he had met up with my mom and she was a young girl that time, impressionable and under a lot of scrutiny for being the royal princess at that time because her clansmen are around her. So she was under a lot of scrutiny to act, walk, talk, dress in a certain way necessary of her station in life. And so she had met my father in Taiwan and I guess they had fallen romantically involved and she became pregnant. And when she became pregnant, she was told by my dad that he actually has a wife and family in Tibet. And so this brought a lot of distress and problems and difficulties in their community there because there is a large Mongolian-Tibetan community in Taipei. And so, it was decided by my grandmother and my mother’s side of the family to keep everything hush-hush, and keep everything quiet. And so therefore my mother gave birth to me in Taipei General Hospital quietly and after she gave birth to me, I was never taken in by her or acknowledged by her, or never became a part of her family. And what had happened was that she had contracted some local Taiwanese people there and paid them every single month to watch me, to take care of me. She didn’t actually abandon me but she couldn’t keep me with her because it was not something that you did in those days where a single lady became pregnant, not married, had a child; it’s just not the thing to do back in the sixties. I was born in 1965. This is not to say my mother is right or wrong, or my father is right or wrong. I’m not passing judgement on anyone. This is just telling you the situation of what happened at that time.
And so I was being watched by a family there and I would remember, once in a while, my grandmother used to come and visit me. Now I know it’s my grandmother but of course at that time I did not. And I was told by my mother later on – much, much later on – that at seven months old – I was seven months old, not one year yet – that a group of lamas and monks and teachers came to her house and told her that I was officially recognized as a reincarnation of one of Tibet’s Lamas. Now when I asked my mother what reincarnation, what they said, who was the name of the search party, she says it’s been so long she can’t remember. But I was told by her that they had actually come to recognize me and to, I guess, take me to the monastery to be enthroned at seven months. My mother didn’t allow that to happen. The reason is because when you’re enthroned in a monastery you have to say who your mother’s name is, who your father’s name is, and at that time it would not have been a pleasant experience for the family to say who this child’s family was. So therefore she kept me there and the recognition didn’t take place.
And eventually at around six years old, going on to seven years old, I was taken over to [the] United States from Taiwan. And I remember my grandmother taking me on Pan Am Airlines – it doesn’t exist anymore but it did before – and I arrived in New York and I was taken to my mother’s house with my grandmother and I stayed there overnight. The next day, a Mongolian couple which belongs to their clan, the Torghut clan, drove up from New Jersey and picked me up in a big white Ford car. And I remember my mother telling me… she never ever told me she’s my mum but she told me that, “That’s your parents and you’re gonna go with them.” So I was like, you know at six years old, you’re like, “Okay…” because I thought I had parents in Taiwan, and then I meet these people, I just went along with them. So I was adopted over to the United States by a Kalmyk-Mongolian couple and I lived in Howell, New Jersey, so I arrived at six, seven years old.
Now the Kalmyk community there are very interesting. The Kalmyk people are people who originally came from Xinjiang and then conquered Europe, conquered Russia and all of that – as you know, the Mongols conquered everyone. And part of the people went back to Xinjiang, Mongolia, part of the people stayed in Kalmykia. So part of my family is from Kalmykia which is either [the] Western part of Russia in the state called Kalmykia – it’s now there, it’s a Republic now – and then part of my family is in Xinjiang. In fact I have blood family relations now in both places. The Kalmyks during World War 2, there was a Russian Revolution and so the country was turning topsy-turvy and a lot of problems and difficulties, so people emigrated out of the country. And so the Kalmyk people immigrated from Kalmykia and they arrived in the United States. And these hardworking beautiful Kalmyk people are Mongolian in origin. Kalmyk is just like… it’s like in Chinese, you have Canton, you have Fujian, you know, you have different provinces. So Kalmyk is just one of the peoples of Mongolia. There are seventy five nationalities of Mongolians. So they are one of the nationalities. And so they went to the United States and they worked very hard, they brought their culture, they brought their religion which is Tibetan Buddhism, and they brought their food, their customs and their homeland back to the United States and they settled in the tri-state area of Pennsylvania, which is Philadelphia City, and New York and New Jersey. So, my Kalmyk people that I was adopted over [to] belonged to New Jersey. And in New Jersey you have three Buddhist Kalmyk temples. Three. You have Nitsan, Rashi Gempil Ling and Tashi Lhunpo. So all three Kalmyk temples have their Kalmyk-Mongolian priests, monks, geshes. Some were educated in the great monastery in Tibet of Drepung Monastery. Then in north of New Jersey there was one more very beautiful Mongolian-Kalmyk monastery run by Geshe Wangyal.
So, I lived in Howell, New Jersey which is a little non-descript small town, nice, and until I was around fifteen, sixteen. And I lived in the Kalmyk community there. You have to remember, half of my heritage is Mongolian, Kalmyk to be specific. Half of my heritage is Tibetan. My father is Tibetan, my mother is Mongolian. So, both cultures practice Tibetan Buddhism, both. So there was no conflict of religion where I lived. So I lived on West 3rd Street, that’s where my step-parents lived, and their name was Burcha and Dana Bugayeff. And they did the best they can for me and they loved me the way they can, and they gave me what they can. In essence, they were kind people, and they wanted me to be who they wanted me to be, like most parents.
Now, I arrived in the United States in 1972. Nearby in Rashi Gempil Ling Temple which is the temple that my parents go to, to worship and pray and you know it’s packed with Kalmyks there… in 1971, one of the greatest Tibetan masters and teachers, and a heart student of Kyabje Pabongka Dorje Chang arrived. You see, because the Mongolian community there wanted a great teacher, they wanted a great monk so they wrote in and they had this great master come. This great master later became the Abbot of Sera Mey Monastery, an erudite scholar, writer and teacher who lived peacefully and passed peacefully away in Howell, New Jersey. Very much liked by His Holiness the Dalai Lama.
So anyway, this great teacher, his name was Kensur Lobsang Tharchin Rinpoche. So for convenience’s sake because the Tibetan names are very long, I will say Kensur Lobsang Tharchin, alright? He was a scholar of the highest class. He was a master of Sutra and Tantra. Not only was he a scholar and master of Sutra and Tantra, he was one of those rare ones that actually practiced and put into practice what he had learned in the great monastery of Sera in Tibet.
So the Kalmyk community had invited and requested and confirmed this teacher to come to be their resident teacher in our monastery, Rashi Gempil Ling, there in Howell, New Jersey. So can you imagine he came in 1971, I came in 1972. I was six, going on seven years old and guess what? I lived on West 3rd Street; the temple was on something like East 6th Street, isn’t it? East 6th Street, just two, three streets away. And for me to ride my bicycle to the temple, literally took me seven, eight minutes, I rode very fast and also it was very nearby. So just ten minutes away by bike if you go slowly – or by walking fifteen, twenty minutes – just ten minutes by bicycle away, was living one of the greatest dharma teachers of our century, Kensur Lobsang Tharchin Rinpoche. He gave classes, he taught, he conducted meditation retreats, he gave initiations, oral transmissions. You have to understand, he is a scholar that can create many other scholars, one of the highest. And he is a direct student of Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, His Holiness Kyabje Pabongka Dorje Chang – Pabongka Rinpoche. He is someone in Tibet that served these Lamas, received teachings and lineages from them, and he was the purest monk – very kind, very helpful and used his whole life to serve others by teaching them Dharma tirelessly. I lived ten minutes away from this master, talk about good luck. More than good luck.
I feel in my previous life, I must have made some good prayers to be born near such a great master, just down the street literally. So at a young age when I saw this master, I was entranced. Even at six, seven years old, eight years old, nine years old – I remember, I was in awe of him. No one told me how great he was, who’s gonna tell a little kid how great he is? No one told me what a great scholar he was, what a great master he was, what an incredible meditation teacher he was, no one said that, no one tells that to a seven, eight year old kid. When I saw him, I just said, “There’s something special about this person and I want to follow him.” My little child mind said that to me, “I want to follow him.” That’s what I did. So, I started going for his classes, I started going for his teachings, I started going for his retreats, I started going for the meditations and I became more and more involved, and stronger and that’s it.
What did Geshe-la teach us? Sorry, Kensur Rinpoche; at that time we called him Geshe-la because he wasn’t the Abbot yet. What did Kensur Rinpoche teach us at that time? He focused on Lojong – the transformation of the mind. He focused on us learning about Dharmakirti and debate. He focused on us on Lamrim. He focused on the practice of Heruka and Vajrayogini Tantras. He focused on holding the vows. He focused on doing the meditations and rituals correctly. There was no magic, no hocus-pocus, nothing; very straightforward, very clear Dharma teachings. And I went for this for years. When I was around twelve or thirteen years old, I had been studying with this great master for a few years already, to the consternation of my parents because they adopted me to be their only son, and to grow up to carry their name and get married and have, you know, a lot of sons. That’s what Mongolian parents expect of their children and I wanted to be a monk. I told them I want to be a monk. They were not happy, at all, but that’s another story.
So, when I was around twelve or thirteen, then Kensur Lobsang Tharchin invited his nephew over to help, to run the temple there. So Kensur Lobsang Tharchin Rinpoche invited this nephew of his; as far as I remember, that time his name was Lothar. He invited him over from Sera Monastery, India, and he arrived and he stayed in our monastery and I just remember Lothar being there one day. And so, Lothar spoke no English, but he laughed a lot, he smiled a lot; very jovial, very happy. He was a monk and his job was to serve Kensur Rinpoche, his uncle, and this great master, and to take care of the temple.
So, Lothar was there for a few years. I used to go to the temple because you know, I don’t get to see Kensur Lobsang Tharchin Rinpoche all the time, and you know Kensur Lobsang Tharchin is very strict, very firm, so I was kind of scared of him. But I used to go to the temple all the time to mow the lawn, put fertilizer on, wash the dishes, sweep up the place, clean up the temple, whatever I can do because you have to understand, I really liked the temple. I really liked Kensur Rinpoche. I really wanted to be near him, and serve him. I actually wanted to move to the temple, but I dared not tell that to my parents. That’s what I really wanted, was to move into the temple, wear robes and live there and serve Kensur Rinpoche and study. That’s what I really wanted to do. So in lieu of that I just went there as much as possible to serve. And let me tell you a little secret – I actually went there to the temple to serve in hopes I get a glimpse of Kensur Rinpoche and he’ll call me and give me special teachings. Usually he’ll tell me, “Eat the momos, go home.” So that was my secret wish, was to bump into Kensur Rinpoche and get special teachings. Not that I feel I’m special but I really, I loved him very much, I still do. Now, the special teachings never happened, one to one. I used to get stern stares from him. He used to look at me with stern stares. So I’d look back like this.
Anyway, I was a precocious, slightly naughty child. Maybe that was why the stern stares but anyway, Lothar and me became friends, that’s Kensur Rinpoche’s nephew. Lothar and me became very good friends so I used to go visit the temple almost every day, especially in the summer, and just hang out. I’d do my prayers there, help them clean up and laugh and joke and he… Lothar inscripted me to teach him English. So I taught him a little English, ABCs and all that stuff.
One day Lothar was downstairs cleaning the kitchen, and I’m very precocious, very nosy, very interested and very busybody. I’m the type if you tell me, “Don’t touch it”, I’ll make sure I’ll touch it and twice. So while Lothar was downstairs cleaning up, he told me, “Wait here.” Of course I didn’t listen. He said don’t go to his room or don’t go upstairs because that’s Kensur Rinpoche’s room and that’s his room next to it and all that stuff. Well I dared not go into Kensur Rinpoche’s room because you know, I just dare not. I snuck upstairs to his room, and I wanted to see what a monk’s room looks like. What does a monk have, what’s in his drawer, what’s in his closet, what’s on his bed, what’s under his bed, what kind of bed he uses because I really wanted to be a monk. I really am interested in what monks do.
So I snuck up to his room, Lothar was downstairs, humming away, washing dishes you know, and then I could hear him and guess what? I opened everything up, I looked at everything. There was his robes, his prayer beads, his… you know, his monk items, his bed and all that. I opened up the closet. When I opened up the closet… America has an open closet, when you slide it open, guess what I saw? The closet was totally empty and there was a shelf on top. And there was a black and white picture. Black and white picture with a cup of tea in front of it. And the black and white picture had a figure that… something like that. That’s all I can remember.
So by the time I reached up and I grabbed the picture so I can get a better look, and memorize it because that’s what I like to do, when I grabbed the picture in, Lothar walked in, grabbed the picture from my hand and said, “No, no, no, no! That’s not for you!” I said, “Why not? What’s that picture?” He said, “Not for you.” I said, “Can you tell me his name?” “Not for you!” “Who is it?” “Not for you!” “Why is he in there alone in the closet with a cup of tea?” “Not for you.” That was the answer, because he… I think that’s all he can say, he didn’t speak English much. “Not for you!” So he put the picture back, he put the cup back – I spilled it a little bit – and then he closed the closet door. I opened it, he closed it again, and I said, “I want to see.” He said “Nope.” Years later, I realized it’s Dorje Shugden. So, that was my first encounter with Dorje Shugden, ever. My first encounter.
Then things at home went topsy-turvy. My parents were extremely unhappy with me wanting to be a monk, going to the temple, staying at the temple, getting more and more involved. They were very, very unhappy. So, they started creating a lot of problems for my teacher and they were in fact trying to get him deported. I know, how did it become like that, but it became like that. They were unsuccessful, thank goodness, because nobody else believed what they were saying. And their real purpose was that, to get him out of my life. So, this happened over and over again, you know, I was going through a lot, a lot of problems with my parents who would not let me study. They would ground me, sometimes I would be beaten, sometimes I’d be punished, sometimes I’d be yelled at. Sometimes I’d be in teachings at the temple and my father would walk in, to my embarrassment.
So this went on for a few years until I couldn’t take it anymore and I left home. I left home; I hitchhiked from Howell, New Jersey to New York City; from New York City I hitchhiked across the country to Los Angeles. My intention was Hawaii but I didn’t have boat fare, forget about airplane. So I ended up staying in Los Angeles. Now when I arrived in Los Angeles, I lived at a cousin’s house for a few months and I was looking for a Dharma center. I went to the University of Oriental Studies and there was a very kind professor there called Dr. Leo Pruden. And I walked in and I met Dr. Leo Pruden. You have to understand, I was walking around Los Angeles and in the Yellow Pages – there’s no Internet and Google that time – in the Yellow Pages I found the University of Oriental Studies. And I thought, “Well Oriental, Buddha, Tibet, must be related.” So my little mind told me, “Go there.” I was fifteen, going on sixteen. So I don’t know how I found it; I found the address, I asked directions. I walked to the University of Oriental Studies – it took me hours – and I arrived. When I arrived there I looked for Dr. Leo Pruden and I told him, “I’m a Tibetan… I’m a Mongolian boy and…” – that time I told him – “I’m a Mongolian boy and I’m looking for an altar, a shrine where there’s a Buddha and I’d like to sit in front and do my practice, my meditation and my mantras.”
And he said, “Oh, you’ve come to the wrong place, my boy. This is a university but we don’t have any shrines here but I can take you to a place that has a shrine.” I said, “Really?” So Dr. Leo Pruden, out of the goodness of his heart, packed me inside his car, drove me for about twenty minutes away and we arrived at 135 St. Andrews Place in Los Angeles. There was a non-descript bungalow house there. From the outside it just looks like any other bungalow house and I walked in with Dr. Leo Pruden and guess what I saw? The whole living room was transformed into a Dharma center. So you have thangkas hanging on all the walls. The carpet is kind of… if I remember, it’s got Tibetan carpets on, on top of the wood. There’s meditation cushions stacked everywhere neatly. There’s an altar there with a throne to the Dalai Lama. There’s an altar there with Lama Tsongkhapa and Buddha and Tara and all that stuff. And below the altar, on the floor, with the sunshine streaming in through yellow curtains, was Geshe-la – Geshe Tsultim Gyeltsen of Gaden Shartse Monastery. Well, Gen is one of… a great scholar from Gaden Monastery, a great practitioner; again, a student of Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche, again. So I walked in there, can you imagine? 15 years old, met Dr. Leo Pruden one hour ago, he drives me to 135 St. Andrews Place, I walk in and in the corner there’s this Tibetan Lama, meditating. There’s a statue above him of Lama Tsongkhapa and the light streaming in on him. And I walked in and Dr. Leo Pruden introduced me to Geshe-la, and I told Geshe-la my history. I told him what happened, I told him how I got to Los Angeles, why I’m here and Geshe-la said to me, “Wow! This is very good.” He said, “Today is Tsog Day, the Tibetan lunar tenth of the month, so we’re going to have Tsog tonight” and I’m like, “Wow!” “Why don’t you come tonight?” So I was like, “Okay.” I was so excited. I’m in Los Angeles, all by myself, 15 years old, going on 16. I had my freedom, I found a Buddhist master, there’s no more restrictions from my parents. I’m alone and I just walked in and I find this master. Again, how did that happen? And a student of Trijang Rinpoche and Zong Rinpoche some more, okay?
So, I ran around the city, I went here and there – I didn’t have any money – I walked here, hung out at the bus stops – my favorite place was the bus stops because they’re free – and drank some drinks and stuff and I prepared myself for Tsog. Then I walked back to the center, I went for Tsog. And in New Jersey we learnt how to do the rituals already. You know, the vajra and bell, doing the mudras, doing the chanting. So I sat in the front; Geshe-la had made me sit in the front and the place was packed, maybe about 60 students, 70 students. We did Lama Chopa Tsog. So afterwards they were like, “Wow, you are 15 years old, where did you learn to do that? How did you learn how to chant? How did you learn how to do the pujas and the Tsog and all that stuff?” I didn’t think it was a big deal because everybody in New Jersey did it – well I did.
So anyway after that, Geshe-la introduced me to everybody and told everybody my situation and all that. And there were some nice committee members there. One of the committee members took pity on me and she talked to the committee and lowered the rent to the room downstairs to the bungalow, can you imagine, for US$160 a month? You see, in the Western Dharma centers, you pay the Dharma centers, you don’t get a salary, you don’t get a stipend, you don’t get free rooms, you don’t get gifts, you don’t get anything. Everybody’s very poor. You pay the center to be there. You pay the center to attend teachings. So and that’s the norm because people got to pay their bills. So she got the rental reduced down to US$160 and listen to this – there are four bedrooms upstairs, a library, a living room, a kitchen and one small maid’s room downstairs, near the entrance to the bathroom. And that small room downstairs was about… maybe 8ft by 10ft, something like that, which is fabulous and I got the room. They talked to the committee, they approved for me to live there. They allowed me to live there. I could not believe it! I moved in to the Dharma center; I took my two bags, I didn’t have much. I moved in to the Dharma center, I lived downstairs. Just behind the wall is our meditation hall, the meditation prayer hall, with Tsongkhapa, the thrones. And every Sunday, Geshe Tsultim Gyeltsen gave teachings right there. You know, I’d get out of bed, fix my hair and walk in – I’m in Lamrim class! Can you believe that? I’m in Lamrim class!
Every… and every day, I got the pleasure, the honor and the meritorious opportunity to clean Geshe-la’s room, to serve him tea 10, 12 times a day – Geshe-la liked tea a lot – to do his laundry, to clean up the meditation hall, the gompa. I got the pleasure to cook for Geshe-la, to do his shopping and to maintain the whole house because upstairs there’s one or two students staying with Geshe-la but the students went to work. I went to work but I only worked part-time. So I lived in this Dharma center called Thubten Dhargye Ling on 135 St. Andrews Place, with another great living Buddha, Geshe Tsultim Gyeltsen. Can you believe that?
But I had one small obstacle. You see, because in the “Fifty Verses of Guru Devotion” it says if you have a Guru you do not need to go to another Guru or study with another Guru or be with another Guru. One Guru, one… stick to one Guru.
So I wasn’t able to get teachings from him because I had my Guru in New Jersey which I loved and I treasured and there is nothing wrong. The only time you switch Gurus is when your Guru tells you to get this from another Guru or you learned enough and it’s time to move on, with your Guru’s permission. So, what happened was, I called up – and that time calling long-distance was very expensive – I called up Geshe-la… I called up Kensur Rinpoche in New Jersey and I told him why I had run away – he knew – and where I am now. And I told him, “I am in Los Angeles in the house of Geshe Tsultim Gyeltsen. May I study with him?” Now, if Kensur Rinpoche in New Jersey said no, I would have just moved out. He’s my Guru and I have to follow him.
So in the “Fifty Verses of Guru Devotion” by Ashvagosha, it states very clearly, without the permission of your Guru, you don’t go to any other teachers for teachings, initiations, even a blessing. Why? When you go to another Guru and you jump from one Guru to another, and you skip from one Guru to another, you’re sending a message out to the world: your Guru is not good enough, your teacher doesn’t have enough blessings. Your teacher is not knowledgeable enough. Your teacher is not good enough so you need to run to others. Some people say, “Oh, but I just want to get blessings from another teacher.” Why would you want blessings from another teacher if your teacher already is giving you blessings? So in the “Fifty Verses of Guru Devotion”, you don’t jump from one teacher to another, for a few reasons. One is, once you establish your relationship with your teacher, you study with your teacher, you learn with your teacher, and whatever your teacher has will be the path to enlightenment, and that should be more than enough for you.
If you’re going to get teachings from two or three or four or five or six teachers, how can you practice what every single teacher gives you? That’s not possible. Okay, that’s one. Number two, when you accept one person as a teacher, you see them as the embodiment of an enlightened energy, enlightened knowledge, enlightened mind. So what that teacher teaches you, if you put it into practice, you will gain the attainments. When you gain the attainments, that is the same as any other attained person, with any other teacher. So you don’t need to run to many, many, many teachers. So I’m very strict on Guru Devotional practice, I always have been very strict. So when I arrived in Los Angeles, I knew this was a great teacher, but I don’t have the permission of my first teacher. Why would I want to switch from my first teacher to the second teacher? Because my parents didn’t allow me to study, they didn’t allow me to go to the temple so I had to leave. They wanted me to get married, get a college degree, have kids and go to parties and drink and you know, have fun. That’s what they told me. My parents even picked out one Kalmyk-Mongolian girl for me to marry in the future, they’ve already talked to the parents, that’s the way they do things. So I ran. I wanted to be a monk.
So I called up – I was in Los Angeles – from Geshe-la’s house and I got Geshe-la’s permission and I called up Kensur Rinpoche in New Jersey, and I explained to him the situation. And he already knew of course, he understood, he’d heard I had run away. He was happy to hear I was safe and that I’m alright. So I said to him, “I can’t come back to New Jersey in the near future so therefore, I don’t have the merit to study with you although I want to. I am living in the house of Geshe Tsultim Gyeltsen. Do I have your permission to study with him or what shall I do?” Kensur Rinpoche on the other line, if he told me to leave, I would pack up and leave immediately. I would never question my teacher. I don’t have a habit of showing disrespect to my teacher. But Kensur Rinpoche said these words to me: “You are very lucky. Geshe Tsultim Gyeltsen is a great master and scholar. You should treat him exactly the way you would treat me. And you should serve him and study with him and be a good student.”
Wow! At that moment a few things dawned on me. One is how real Buddhist masters have no jealousy. How real Buddhist masters, they don’t care how you become enlightened or with who, as long as you become enlightened. I saw the first time, clearly, a glimmer of how incredible my teacher was. You say, “How can you say for the first time?” I’m talking about in action now. The second thing is, he officially gave me his permission to study with Geshe Tsultim Gyeltsen. So if I study with Geshe Tsultim Gyeltsen, there will be no karmic repercussions of Guru-hopping, center-hopping. The third thing is, he told me that Geshe Tsultim Gyeltsen is a great master. If my master tells me he’s a great master, I don’t need to check, I believe my master, and that I should serve him as I would serve my teacher in New Jersey. Wow! So I was very happy and sad because I love my teacher in New Jersey. I was happy because I can’t be there but I can continue my study. And guess what? He is of the same lineage, of the same teacher, of the same tradition. They’re Lama Tsongkhapa’s tradition, the student of Trijang Rinpoche, the student of Zong Rinpoche. They’re both highly acclaimed geshes.
So I ran up… I put the phone down, I prostrated. After I put the phone down, I prostrated to the phone because my teacher has spoken on the phone. So to show respect, I prostrated to my teacher and then I ran upstairs to Geshe-la and I told him what Kensur Rinpoche said. Geshe-la just said, “Okay, make me a cup of tea.” I went, “Okay, how come nobody’s happy for me?” Then I realized another quality of Geshe-la, he has no ego. When I told him what Kensur Rinpoche said about him, he has no ego, he didn’t talk about it more, he just said, “Okay, make me a cup of tea.” And I went, “Wow! This teacher has no ego. I just praised him from another teacher and it doesn’t move him at all, he doesn’t ask for details.” So as I was making tea I was thinking about the qualities of these two teachers – no ego.
So I became the official student of Geshe Tsultim Gyeltsen by two methods. One is I received permission from my first teacher because I couldn’t study with him. Second is Geshe Tsultim Gyeltsen accepted me. So it was pure bliss. I lived from 16 years old – I had turned 16 already – you know, 15 going on 16, 17, 18, 19, 20, 21, 22… I lived with Geshe-la nearly to 23 before I went to India. In between, I moved out to West Hollywood for one year to experience life and I moved back in. So for one year in Los Angeles out of those seven years, eight years, I moved to West Los Angeles near Sunset Boulevard. Yes. And then I experienced samsara for one year and I moved back. While I was living in the Dharma center, I received teachings from Geshe-la every week. I was, on many occasions, had the honor to cook for him as I said earlier. I did his laundry because the laundry area is right next to my room. I cleaned, I vacuumed, I washed, I shopped; I did everything. I wasn’t paid for it; I did it because it’s a service to my Guru. For me, serving my Guru should not be paid, and for me, it’s very important to have integrity with my Guru. For me it’s always been very important that whatever I promise my Guru, he need not remind me, he need not chase me, he need not say anything to me. Once I make a promise to my Guru, I will keep it until I die. This is how I was brought up, this is what I believe, this is what I trusted, this is what the Dharma books taught me.
If you don’t have integrity towards your Guru which is the highest being in your life, that teaches you the dharma to become enlightened, then you won’t have integrity with anyone. If you can take a diamond and throw that out, of course you can take glass and crystal and throw it out. Who takes diamonds and throws it out and keeps the crystals in their house and keeps glass in their house, and keeps it clean and makes a ring out of the glass? Why would you throw diamonds out and keep the glass? So if you don’t take care of a diamond, you won’t take care of glass. So for me, the Guru is a diamond and I will take care of it.
So whatever I promise my teacher from a very young age, it was instilled in me to have integrity, to not let your Guru push you, remind you. Never bring your issues to the Guru and disturb his mind. That’s what I was taught. Never ever shout or scream at your Guru or cut him off or turn him off, or not speak to him or show any disrespect because your Guru is the one that teaches you Dharma, your Guru is the one that teaches you the path to enlightenment because you cannot meet, I cannot see or meet the Buddha. I cannot meet Manjushri, or Maitreya or Tara. I can’t get teachings from them, but definitely they exist and they have become enlightened. Since they exist and they have become enlightened, they received teachings from their Guru but I can’t receive teachings from them because I don’t have the karma to see them at this time. Since I don’t have the karma to see them at this time, I can only rely on the holy Gurus to give me teachings.
So since the Gurus give me teachings, they are the substitute for the Buddhas, or the Buddhas in action. So if I show disrespect to the Buddhas in action or my teachers, if I show… if I lie, if I break my promise, if I shout or I’m rude to them or I always want attention or money or things from them, they’re not my Gurus. I’m treating them like a spoilt child with a rich parent. How will that help me in my spirituality? Everything that we have with our Guru is to tame our minds. Every relationship we have with our Guru, everything our Guru teaches us, everything our Guru does to us or says to us – a qualified Guru – is to train our minds and to make us have the qualities necessary for spiritual attainments. So if we cannot have integrity with our teachers, we cannot keep our promises with our teachers, we cannot keep up whatever we are practicing or learning with our teachers, it’s going to be like that everywhere we go, with everybody we meet because we don’t value anything.
Now, I was very happy because I can study with Geshe Tsultim Gyeltsen. I can’t tell you how happy – for the first time in my life at 16 years old, yes at 16, I was free. No parents. I worked a part-time job to support myself. I lived in a dharma center. I was living on the ground floor and upstairs, on the first floor was another great living master from Gaden Shartse Monastery with a true lineage, true practice. I was attending Lamrim and Tantra classes, torma classes. I was able to serve my teacher just like Milarepa, to cook for my teacher, to wash for my teacher, to clean for my teacher, to shop for my teacher, to escort my teacher. And when he goes places, sometimes I had the honor to go with him and even carry his bag. I loved going places carrying his bag because I was thinking, “I’m the assistant, see me?” I know, a little bit of ego coming up. I was very proud, I was very proud to walk anywhere with Geshe-la. And I loved going shopping with him – sometimes, he would go shopping, go here and there – because I liked to see how he interacted with people. I saw how he interacted with the students in the center, I saw how he interacted with people on the bus, in the stores, in the cashiers, the restaurants, I saw. He was the picture of kindness with everyone. And I loved it because I wasn’t expecting anything else.
And one day – he has a lot of students – one day I was going to Tsog and I met up with one of Geshe-la’s students and he showed me a picture of Kyabje Zong Rinpoche. Wow, I couldn’t believe it! I’ve never seen this Lama or heard of this Lama anywhere, how could I? I saw a picture of Zong Rinpoche and the student said to me, “Oh, he’s an emanation of Heruka, this is what they believe him to be.” I saw the picture, I begged that person for the picture. He gave it to me. I took that picture, I put it on my altar, I could not believe it. You know, like… electricity went through my body. I was so excited, I was so moved, I cannot describe to you the feeling I had when I saw Zong Rinpoche’s picture. And they told me this is Geshe-la’s teacher, Geshe Tsultim Gyeltsen’s teacher. I was like, “Wow!” And guess what, after I got that picture, a few months later, it was announced His Holiness Kyabje Zong Rinpoche would be visiting our center for six months. You cannot believe how I felt! You cannot believe the elation and excitement. So what I did was, I wanted to make a connection with this teacher and I wanted to make a strong connection. So in my little mind I thought to myself, “I’ll make offering of prostrations.” [Tibetan phrase] So what happened was, I put his picture on my altar and I did one hundred prostrations to Kyabje Zong Rinpoche’s picture every single day for a few months before he came. My purpose was to offer prostrations of body, speech and mind. Because I don’t have money, I offer body, speech and mind, I offer incense, a light to Zong Rinpoche every single day and I prayed, “May I have a strong connection with you, may I receive teachings from you, may I become attained just like you, may I receive the lineage from you.” I used to pray like that every single day and make prostrations of a hundred prostrations to him. Well, the big day came. Guess what? A few months later, I had to go to work. I was very frustrated because Kyabje Zong Rinpoche was arriving at a time where I would be at work. I wanted to be at the door to receive him.
So I was at work and I was so excited. After work – I worked part-time – I ran back to the center and there were bags everywhere, there were new shoes, I knew he was here. I heard a strange voice up there – not an unpleasant one, a strange one – and I said, “Oh my god. That must be him.” I was shaking! So I was downstairs in the kitchen pretending I was busy. I was begging for them to take me upstairs to meet him, waiting, hoping, praying but at the same time, I was scared.
So finally Geshe-la said, “Okay, you can come upstairs and meet Zong Rinpoche.” I was like, “Gasp!” So I walked up very nervous, I was so scared. I walked into the room; there he sat, wow, straight and erect, with a long goatee, white, very sharp eyes, no smile. He didn’t smile at me at all the whole time. I walked in, I couldn’t stare at him. I could not stare and look at his face. I was so nervous, I was so scared, I was so excited, I was in awe, I was entranced. This is gonna sound a little strange to people who don’t understand – I knew I was in the presence of a Buddha. So I prostrated three times and I just looked at him like that, and I looked down, looked up like that, because you know, I’m curious. I go to people’s closet to find their Dharma Protectors… you know, so I’m that type of kid. And I was so scared but I just, I had to look.
So then I broke down and started crying. I don’t know why. I don’t know why I cried. I just cried and cried and cried and Zong Rinpoche sat there looking at me, unmoved, no emotion and he told Geshe-la to tell me, “I’m not anything special, you don’t need to cry. Now you can tell him to get out.” So I got chased out. So I’m like crying like a child and I left his room and Geshe-la told me… so I said to Geshe-la, “I didn’t do too well.” He says, “No, nothing’s wrong.” So I went downstairs and I started cooking dinner, and I started preparing tea and all that stuff because Zong Rinpoche came with a lot of entourage. So every single day I was cooking for Zong Rinpoche, his assistant, Geshe Tsultim Gyeltsen, the two sponsors, the translator, the translator’s uncle… so I was cooking every day for seven people for six months. I cooked breakfast and I cooked dinner; lunch somebody else took care of it. And as the days went by, Zong Rinpoche took a very kind liking to me.
So what happens is, I’d serve him food and I’d run out of the room because I didn’t want him to chase me out and tell me “Get out.” I was afraid. So I’d walk in, I’d knock on the door and then I’d put his food in front. Then I’d wait a half hour, go upstairs and take the tray. And I’d pray… you know, I was very sneaky, I’d make extra food so that I’d make sure there’s leftovers so when I bring it down, I can take his leftovers. Because I read if you eat the lama’s leftovers, it’s a great blessing. So I used to make extra food for him just to make sure there’s leftovers. I remember someone complaining, “You’re making too much, there’s leftovers.” I said, “I know.” So I used to eat Zong Rinpoche’s… sometimes there would be no food left so I’d take the crumbs, literally. I’d be like, and I’d put it to my head and then I’d eat it, because I believed him to be a Buddha.
So I became very close with him, I became… it became to the level where I’d actually just walk into his room and I would sit on the floor, and I would give him massages on his feet, sometimes on his head, on his hand. Or I would just sit with him when he’s meditating or sometimes when Zong Rinpoche was taking a nap, I would sit next to him and just kind of stare at him. I mean, literally I would just stare at him because I just could not believe what a great lama he was. And Geshe-la was very pleased with me; he says, “You’re doing a good job,” serving his Guru.
So, at that time I was doing Manjushri, Avalokiteshvara’s mantras and some light practices, and Lama Tsongkhapa’s Guru Yoga taught by Geshe-la and I was doing Palden Lhamo mantras. I liked Palden Lhamo a lot. “JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG” – I would recite that all the time. And I recited that when I ran away and I did that all the time. And so, something inside of me said I should get a Dharma Protector. So one day I was upstairs with Kyabje Zong Rinpoche in his room and an assistant, just the three of us. And I asked Kyabje Zong Rinpoche through the assistant, “What shall I do? You know, how shall I practice?” But before I tell you that, let’s backtrack.
Before Zong Rinpoche came, in Thubten Dhargye Ling, every single month Geshe Tsultim Gyeltsen did Dorje Shugden Kangsol. Dorje Shugden Kangsol and Setrap Kangsol. Geshe Tsultim Gyeltsen, every single month with his students – about 50, 60 of them – would do Setrap and Dorje Shugden puja. Why is that? Setrap is the Protector of Gaden Shartse Monastery; Dorje Shugden is the other Protector of the Gelugpa teachings and Geshe-la’s personal Protector. You see, Geshe-la has received sogtae or initiation of Dorje Shugden from his teacher and he does the puja every single month. One of the commitments of doing sogtae is you do the puja every single month. And he taught us about Dorje Shugden, he explained about Dorje Shugden, he encouraged Dorje Shugden’s practice and he explained everything about Dorje Shugden.
In fact, Geshe-la gave us teachings from “Music Delighting an Ocean of Protectors” text composed by Trijang Rinpoche. It is a whole volume composed by Trijang Rinpoche on the practice, the lineage, the history, the background, the rituals, the meditations, the mantras, the fire pujas of the Protector Dorje Shugden. This volume of texts was composed by His Holiness Kyabje Trijang Rinpoche, and Geshe-la had a copy of it and Geshe-la gave us teachings from it. So Geshe-la gave us personal teachings on the history of Dorje Shugden, where he came from, how he arose, and the practice and the benefits. So Geshe-la taught us all of that and encouraged us to practice. So every single month, Geshe-la would have the Dorje Shugden and Setrap pujas. Every single month that I was there, for seven, eight years. I didn’t miss it.
Now, so when Zong Rinpoche came, I was exposed to Dorje Shugden by Kensur Lobsang Tharchin’s assistant and nephew Lothar, and I found out later Kensur Rinpoche in New Jersey also practices Dorje Shugden every single month. I was exposed in New Jersey to this Dharma Protector in our Dharma center Rashi Gempil Ling. Then when I went to California, Los Angeles, I was exposed to this Dharma Protector again by Geshe Tsultim Gyeltsen who gave teachings on it, encouraged it, did pujas in his Dharma center. He’s my Guru, so I followed along. You just follow along. If your Guru says he’s enlightened, he’s enlightened. So when Zong Rinpoche came, I was doing Dorje Shugden’s practice, not heavily, just lightly. And I was doing Palden Lhamo’s mantra but I didn’t want to have a lot of Dharma Protectors because I thought it would be kind of confusing for me later when I’m busy. My main motivation is to keep it one, one, one, not to have a lot. So I asked Kyabje Zong Rinpoche himself, “I’m practicing two Dharma Protectors now. Can you please give me your advice which Dharma Protector I should choose for the rest of my life to remove obstacles of my Dharma practice?” This is exactly what I said to Zong Rinpoche. So Zong Rinpoche said to me just like this – “If you want, I will give you my Dharma Protector.” So I folded my hands and I bowed, and I said to Zong Rinpoche, “Please give me your Dharma Protector. If it’s good enough for you, and that’s what you practice your whole life and you’re a Buddha, it’s more than good enough for me.” The deal was sealed.
So within one month, Zong Rinpoche gave initiation of Dorje Shugden in Thubten Dhargye Ling, Los Angeles, California. What’s sogtae? Sogtae is when the Lama introduces you to Dorje Shugden – in a symbolic way, join hands with Dorje Shugden – and Dorje Shugden gives you his heart and gives you his blessings and gives you his commitment to protect you. You give back to Dorje Shugden that you will hold him as your principal Dharma Protector until you achieve Bodhicitta. Because once you achieve Bodhicitta, you don’t need a Dharma Protector anymore, you yourself is already highly attained. So that is the commitment we make. That’s it. That is it.
And so Kyabje Zong Rinpoche gave sogtae to three people at a time so it took all day, there were 60, 70, 80 of us. So you can only get initiation three persons at a time, there’s no group initiations for sogtae at that time. So I went up with another two persons, I received the initiation, I received the chakra and also the crystal that represents Dorje Shugden’s heart, and I received sogtae and initiation from Zong Rinpoche. And, after that I did Dharma… I did my Protector practices with Geshe-la and the group every single month and learned the rituals, learned the mudras, learned the prayers, the chanting, all of that. In fact I learned how to make tormas for Dorje Shugden from Geshe-la. He taught me. So, my tormas were a little wilted but they still were edible. So I would actually make the tormas in the Dharma center. I was the torma boy. And sometimes Geshe-la would do the puja to Setrap and Dorje Shugden twice a month, sometimes three, because people requested it, so I would make tormas two or three times a month and I would sit in. I was the drum boy. That means Geshe-la would play the cymbals, I’d play the drums. He plays cymbals. Sometimes I’d mess up, Geshe-la would give me a look. I’d be like, “Uh oh!” And we did puja with Kyabje Zong Rinpoche many, many times, the whole time he was there, every month. Can you imagine, I’m in the room with Buddha Zong Rinpoche, Buddha Geshe Tsultim Gyeltsen, all my Dharma brothers and sisters, about 80, 90 of us at that time and we’re doing Dorje Shugden puja together? And everything was fine.
So let me reiterate a little. I met… I had my first encounter with Dorje Shugden with Lothar back in New Jersey. And then when I left New Jersey I was in California, and Geshe-la, Geshe Tsultim Gyeltsen introduced us to Dorje Shugden and he encouraged us to practice, he told us to practice, and, and he taught us to practice by using Trijang Rinpoche’s text “Music Delighting an Ocean of Protectors”. I used to attend those teachings. Geshe-la would speak in English and tell us what it said. And we did the practice. There was no negative talk against Dorje Shugden, there was no ban, there was nothing. Nothing at all. Nothing bad happened to our center. Nothing bad happened to anyone. Nobody said anything negative about Dorje Shugden, we didn’t hear anything negative about Dorje Shugden.
And I want to make it clear, we practiced Dorje Shugden in Thubten Dhargye Ling Dharma center in Los Angeles but that was not our main practice. Our main practice was Lojong, was the Eight Verses of Thought Transformation. It was Gaden Lhagyama, Guru Yoga of Lama Tsongkhapa. It was Tara. It was Lamrim, heavily. And it was debates and it was the Twelve Interdependent Links, it was the Three Principal Paths. Those are the main teachings that Geshe-la taught us all the time. We did very little Dorje Shugden practice on a daily basis, just once a month, but we all had his picture, we all had his prayers and all that. And there was no politics, there is, you know, the teachers gave it to you, Geshe-la received it from his teacher Kyabje Trijang Rinpoche and Zong Rinpoche. I received it from Zong Rinpoche. Zong Rinpoche received it from his teacher Trijang Rinpoche. Trijang Rinpoche received it from his teacher Pabongka Rinpoche. Pabongka Rinpoche received it from his teacher and so on and so on and so on.
So when we started practicing Dorje Shugden in the 80s, okay… so it was what, I was 18… so 1983… yeah, I was 18, 1983, I received the Dorje Shugden practice from His Holiness Kyabje Zong Rinpoche. 1983. We never prayed to Dorje Shugden that other lineages would be hurt. We never prayed to Dorje Shugden that even our enemies or perceived enemies would be hurt. We did Dorje Shugden practice that we may be able to understand the Lamrim very well, we may be able to understand the Lojong teachings very well, that we may gain attainments, that we may be able to understand the Buddha’s message in Lamrim and to transform our minds and become a patient, kind, compassionate person. In other words, to get enlightened. We never ever prayed or was told to pray, or was advised to pray to Dorje Shugden for any other reasons. There was no Chinese government involvement. There is no propaganda, there is no politics, there’s nothing.
I’m 18 years old. I’m living with Geshe Tsultim Gyeltsen in Thubten Dhargye Ling dharma center in Los Angeles. His Guru which became my root Guru, Zong Rinpoche, came and visited us for six months. We received the teachings from Kyabje Zong Rinpoche. We were given the initiation and we swore to practice and to keep our commitments for life. We also received Yamantaka, Vajrayogini, Cittamani Tara, Heruka, Avalokiteshvara Ngesung Kundrol, Hayagriva, White Tara, Je Tse Zin Ma, etc, etc. We also received these other practices from Kyabje Zong Rinpoche and commentary. And we have to do all those practices. So every single day I have to do all those practices besides Dorje Shugden as advised by Zong Rinpoche. So Zong Rinpoche gave us Cittamani Tara, Heruka, Yamantaka, Vajrayogini, he gave us Ngesung Kundrol, Je Tse Zin Ma, etc, etc. So we have to do these other practices every single day also. And my practice every day comprises this much of Dorje Shugden and this much of the other stuff that Kyabje Zong Rinpoche gave us. And that’s how it was. There’s no issues, nothing. Nothing at all.
I was… I didn’t practice Dorje Shugden because I’m connected to the Chinese government. I didn’t practice Dorje Shugden because I want to contradict Dharamsala or CTA or His Holiness the Dalai Lama. And you know the Dalai Lama visited our center many, many, many times. And we have images of Dorje Shugden everywhere and the Dalai Lama didn’t say anything, alright? So therefore what’s very important to know is this, is that when we received the practice of Dorje Shugden from Kyabje Zong Rinpoche, it was 100% for spiritual reasons. Zong Rinpoche is my teacher, is the teacher of my teachers and when he gives out the practice and we promise, we just do it. It’s called integrity. I don’t care what other teachers tell me. I don’t care what other lineages tell me. I don’t care what other people tell me. I only care what my Gurus told me. I don’t mean disrespect to the other teachers. I don’t mean disrespect to anyone else but I want to make it clear that when we received that practice, that practice was for spiritual purposes. Nowhere in the Dorje Shugden prayer it tells you to destroy your enemies or hurt people or damage but the prayer is always about developing compassion, developing renunciation, developing the right view of Emptiness according to Nagarjuna, and developing the mind that can attain Bodhicitta and that’s what we prayed for. In fact Geshe-la didn’t allow us to pray to Dorje Shugden for minor things, nothing.
Now let me backtrack a little bit. Before we received anything from Zong Rinpoche, before we received any teachings from Geshe-la, my very first encounter with Dorje Shugden with Geshe-la was this. I was looking for a job and I needed to work and pay bills and I wasn’t very qualified to get a job, I was 16. So I applied for a job and they said they’ll consider. If I get this job it will be near the center, it will be easy for me. I can pay off my bills. So I went up to Geshe-la, I told him the whole situation. Geshe-la was sitting in his room upstairs, Geshe Tsultim Gyeltsen. He has Yamantaka thangkas, he has his, you know, his altar in his room and he has a thangka of Dorje Shugden. So he said to me, “Do you really want this job?” and I said, “Yes, I need this job very badly.” He pointed to the thangka of Dorje Shugden and he said, “This is Dharmapala,” or ‘Dharma Protector’ in Sanskrit. “If you pray to him everything will be fine.” So right in front of Geshe-la I made three prostrations to Dorje Shugden’s thangka and I prayed “May I get the job.” And guess what, three days later I got the job. I wasn’t supposed to get the job but I got the job. And after that, Geshe-la started teaching about Dorje Shugden, talked about Dorje Shugden, explained and encouraged the practice along with many other practices. But I want to explain Geshe-la’s main… the main focus was Lamrim. And then after that when Zong Rinpoche came, Zong Rinpoche gave us the initiation. And that is how I got connected to Dharma Protector Dorje Shugden when I was 18 years old. Again let me stress, not for any political reasons but purely spiritual.
So when we practiced or received the practice of Dorje Shugden, you have to understand we received it not from an ordinary being, not an ordinary scholar, not an ordinary teacher or ordinary monk. Not that there’s anything wrong with being ordinary, but we received it from one of the greatest living debate masters, ex-Abbots of Gaden Monastery, erudite, seasoned, tantric practitioner, an oceanic master of Sutra and Tantra, a person who is well known for his occult abilities, and a highly attained master, a master of all masters, a master that taught the geshes and the monks of Gaden, Sera and Drepung. His Holiness Kyabje Zong Rinpoche was not an ordinary person, was not an ordinary monk, and was not regarded as an ordinary monk, not only by me but by the monks of Gaden, Sera, and Drepung. Zong Rinpoche’s erudite understanding into the Sutras and Tantras was renowned in Gaden, Sera, and Drepung. He was famous in Tibet, famous in his region of Kham, famous in Gaden, and everyone in Gaden respected Zong Rinpoche deeply. And he was their teacher. When Zong Rinpoche gave teachings in Gaden, then people from Drepung, monks from Drepung, scholars, geshes, Abbots, from Drepung and Sera would flock to Gaden to receive teachings.
Zong Rinpoche was not an ordinary person, was not an ordinary monk, was not an ordinary scholar. He was one of the most highly respected Gelugpa teachers of the last century. The level of his erudite learning is unmatched except by a few and this is not my own compliment of my guru. This is what everybody believes in the Gelugpa world when I came to the monasteries. I lived in the presence and served and received teachings and received commitments from one of the greatest and most erudite masters of the last century that escaped Tibet. Zong Rinpoche’s name is famous in the Gelugpa world. Famous not because he’s a movie star; famous because of his learning, his practice, his abilities, his mastery of Sutra and Tantra, unrivalled. His Holiness the Dalai Lama was extremely affectionate toward Kyabje Zong Rinpoche. He would pull on his goatee and tug on it in a playful manner. And Zong Rinpoche was an extremely loyal, humble and devoted student of His Holiness Kyabje Trijang Rinpoche. Now Trijang Rinpoche is exactly the same as Kyabje Zong Rinpoche – the tutor of the 14th Dalai Lama, a Geshe Lharam of the highest degree, a Gaden Tripa incarnation, a master whose line of incarnations stem back to the time of Buddha when he was the Buddha’s personal chariot driver.
We are receiving teachers from a line of erudite masters and practitioners that is beyond doubt, even a shadow of a doubt, of their qualifications. I had the fortune to study with Kensur Rinpoche, Kensur Lobsang Tharchin Rinpoche in New Jersey. I had the fortune to receive teachings and practice from Geshe Tsultim Gyeltsen of Gaden Shartse Monastery and live with him for nearly eight years. I had the fortune to study, to be with, to receive lineages and practices and teachings from His Holiness Kyabje Zong Rinpoche. I made a promise to these Lamas, I made a promise to Zong Rinpoche that whatever he gave me I will practice till the end of my life. I don’t need any other explanation, I don’t need any other talk or convincing. I made a commitment to Kyabje Zong Rinpoche and his two disciples Geshe Tsultim Gyeltsen and Kensur Lobsang Tharchin Rinpoche. I made a commitment to Zong Rinpoche, I swore to him that whatever practices he gave me inclusive of Gyalchen Dorje Shugden, I will practice until the end of my life. It is impossible that I will break my commitment to my root Guru. It is impossible.
In 1986, when I arrived in Dharamsala, that was when I was going to be ordained by His Holiness and it was the first time I had heard any hint about a ban against Dorje Shugden. You have to understand I was 22, 23 at that time, very young. And I came from Thubten Dhargye Ling in California, and all my Gurus practice Dorje Shugden, we all practice Dorje Shugden every single month and all of our Dharma students did it. There were no issues, no problems and I was very innocent and young and had a very good view of things, even you can say idealistic. I think most people who are young are idealistic. It’s just they get older, they see [the] reality of things and in learning to deal with it and how they deal with it, is how a person matures and formulates their kind of thinking and actions later on in life.
I had wanted to make a thangka of Kyabje Zong Rinpoche in the center and emanating from his heart and light with Vajrayogini and another light coming out as Dorje Shugden because I feel Zong Rinpoche is a Guru and he emanates as a Yidam and a Dharma Protector. So the Dalai Lama’s personal assistant was my very good friend – and we have lost contact over the years but he was my very good friend – and he’s from Namgyal Monastery and he took me to the thangka painter, the personal thangka painter of the Dalai Lama and I told him what I wanted. And the thangka painter was very nice, he said to me, “Well, I’ll paint Zong Rinpoche, I’ll paint Vajrayogini but I’m not going to paint Dorje Shugden” and I was like, “Oh, why not?” He says, “Oh, because we don’t paint that.” So that was the first time I ever heard of the ban in 1986.
And then, I had talked to another friend of mine in Dharamsala who’s a Tibetan, a fellow Tibetan, and he was also a reincarnated lama, very well spoken in English, a translator and also a scholar. And he had told me basically that there has been rumors at that time that perhaps Dorje Shugden’s practice should be curtailed and some people say that it’s not beneficial and that perhaps we should stop and that in the future the Dalai Lama might even speak up about this. And I was really taken aback and I was really shocked, to say the least, and it was very traumatic for me because it meant that I had to pick either the Dalai Lama or my Guru, because if the Dalai Lama is correct then my Guru is wrong.
If my Guru is wrong, all the practices I received from him are wrong. If I picked my Guru, that would mean I cannot have a Dharmic relationship with His Holiness the Dalai Lama and that disturbed me very much too because I truly respect and love His Holiness very much and he’s one of my teachers.
So I was in a room in Dharamsala and I offered sang, ‘sangsol’ or incense, heavy incense, juniper incense for three days straight on my windowsill. In fact, I burnt the windowsill. And I made prayers to Dorje Shugden and I cried a lot and I was in a slight depression and I was very disturbed and I was very confused because I was told to choose between the Dalai Lama or my Guru Zong Rinpoche – to choose between my two Gurus. How can I do that? How can I do that? Because if I choose Zong Rinpoche over the Dalai Lama, I break my commitments with Dalai Lama and I go to the three lower realms. If I break my commitments with Zong Rinpoche and choose the Dalai Lama, I also break my commitments – my Guru devotional commitments – and I go to the three lower realms. Either way, I go to the three lower realms.
Maybe some of you don’t have that dilemma or that issue because you didn’t receive teachings from either or lama – a Dorje Shugden lama or a non-Dorje Shugden lama. Maybe you don’t have that issue but all of you must sympathize that I had that issue and not only me – thousands of monks in Gaden, Sera and Drepung, hundreds of thousands of people in Tibet, who have faith in the Dalai Lama and also have faith in Trijang Rinpoche, Zong Rinpoche and Dorje Shugden. And so for the first time in 400 years, we are forced to choose.
And I cried for three days, I was very depressed, I didn’t know what to do, it was one of the most down times of my life. I think the most depressing part of my life, the most saddest part of my life, was when His Holiness Kyabje Zong Rinpoche passed away. That was the most difficult time of my life. And I think the second most difficult time of my life – really, I mean and I’ve had so much – was to have to choose between the Dalai Lama… and there are people who are anti-Dalai Lama and say, you know, I should speak up against Dalai Lama, and they call him different names and they degrade him, they say bad things about him but I can’t do that. That’s who I am, that’s my commitment. I have received teachings from him, I can’t do that. Okay?
There are people who are on the Dalai Lama side who tell me, “Hey, you know, you should renounce Dorje Shugden and you know, your Lamas are wrong and all that, wrong and you should follow the Dalai Lama.” I can’t do that either because… either way I lose, and people have to understand that. You are not in that predicament but I am. You see, when you die, you will not experience my death, my bardo, my future life, my karma, my repercussions and my breaking of samaya. You will not receive my results. I will receive my results. So you don’t tell me to choose the Dalai Lama or Dorje Shugden or Zong Rinpoche because I will experience the repercussions of choosing. You will not.
So therefore, what is important is this is, at the end of the three days, I talked to my friend, a Tibetan Rinpoche and he basically scolded me in a very kind way and he says, “You know what, don’t be silly. You don’t have to choose. Respect both. Keep up your practice and don’t need to say anything.” So I thought, that’s the only solution. That’s the only solution. So… but it distressed me. It wasn’t an easy decision and after that I still attended many of Dalai Lama’s teachings and I loved it and I gained a lot of knowledge. And I also attended teachings of my other lamas – I have, I told you 16 lamas, 15-16 lamas. I’ve attended the teachings of my other lamas and as I said, 13 of them practice Dorje Shugden and encourage it. So I choose not to choose between lamas. If His Holiness the Dalai Lama says I cannot attend his teachings then I will abide by his holy wishes and I will not attend. It’s not I don’t want to attend, it’s not that I’m making a statement, it’s not because I’m silently protesting or you know, making a secret message that I’m not happy. No. If His Holiness says that I can’t attend then I won’t attend. And when His Holiness says I can attend, I’ll happily go and attend. And that’s how I feel because Dharma teachings are Dharma teachings.
I’m not practicing Dorje Shugden to hurt anyone, to damage anyone, to make a political statement or to align myself with some government or some movement or some political movement. I’m not interested in politics. I’ve never gone for a protest against China, I’ve never gone for a protest against the Dalai Lama, I have not gone for any protests for or against any of these political movements because I am a Buddhist monk. I shaved my hair and put on the robes of Lord Buddha to study, practice, meditate and to control my negative mind so that it can be transformed into becoming an attained being. I’m an ordinary person, an ordinary being. My intentions to become a monk and to practice, and to follow these great masters is strictly spiritual.
My practice of Dorje Shugden has no alignment in any way, in any politics. The so-called “ban” – if we want to call it the ban or not call it the ban, the injunction or the edict or the talk against Dorje Shugden started very strongly back in 1996 but I received his practice in 1983. That’s 13 years difference. It is impossible that a great master like Kyabje Zong Rinpoche can be practicing a negative being that is destructive and harmful and hateful and damaging and wishes to threaten the Dalai Lama’s life. How can a master of Kyabje Zong Rinpoche’s caliber, a master of Sutra and Tantra and an Abbot of Gaden Shartse in Tibet… close to the Dalai Lama till the end of his life, someone who marked on the calendar the day he would die, the day he would be cremated, and gave indications of his future rebirth… this master even had control over when he will die, where he will take rebirth and wrote it down in his calendar, we can see that very clearly in his biography… I saw it. Is it possible that Zong Rinpoche is so incredibly dull, wrong, unintelligent to not see for 81 years… okay let’s just say maybe, 50 or 60 years of his life where he practiced Dorje Shugden, he cannot have any indication Dorje Shugden is negative? And that only in 1996, we hear Dorje Shugden is negative and Zong Rinpoche is wrong, Trijang Rinpoche is wrong and all our lineage gurus are wrong? Is that logically possible? If Zong Rinpoche is wrong and he practiced Dorje Shugden and he lost his refuge and he became degenerate because of practicing Dorje Shugden… Kyabje Zong Rinpoche died practicing Dorje Shugden. He died practicing Dorje Shugden, meaning all the way till the end of his life. Even at the end of his life before he planned to leave his body, he did pujas to Dorje Shugden and told Dorje Shugden, “You have been of great assistance to me my whole life. Many of my works were accomplished because of your help. I have nothing else to ask of you. Here are some Tsog offerings.” And then two weeks later Kyabje Zong Rinpoche went into death meditation and passed away, sitting straight.
Is it possible that Kyabje Trijang Rinpoche, the root teacher of the Dalai Lama is practicing a demon, a spirit, something evil, his whole life? If Kyabje Trijang Rinpoche is practicing a spirit and a demon, and he’s practicing something evil his whole life, that would mean that he lost his refuge vows. If he had lost his refuge vows, he has lost the basis of his three vows – his Pratimoksha vows, which is the monkhood then he’s disrobed, he’s not even a monk… and his Bodhicitta vows, his refuge vows – same thing – and his tantric vows. So his three sets of vows are gone; his Pratimoksha vows which is monkhood, right? Along with that on the basis of monkhood, you have to have refuge vows. So if he’s practicing Dorje Shugden, then Trijang Rinpoche lost his refuge vows. He lost his monk vows because the way the monk vows can be taken is based on refuge vows; if the refuge vows are broken, you cannot be a monk. For example, if I’m a Buddhist monk, suddenly I’m not a Buddhist anymore, I don’t want to practice Buddhism anymore, can I still be a Buddhist monk? Obviously not. If I’m not a Buddhist monk anymore, then naturally I lose my tantric vows and my Bodhicitta vows. To receive any initiation of Manjushri, Tara, the Kriya Tantras, the Charya Tantras, you need to have refuge. To receive initiation of the higher Tantras such as Hevajra, Vajrayogini, Yamantaka, Kalachakra, Guhyasamaja, Cittamani Tara etc, etc, you need to have your Bodhisattva vows intact, you need to have your Refuge vows intact. So is it possible that Trijang Rinpoche practiced Dorje Shugden till the end of his life; because of his practice of Dorje Shugden, he lost his refuge vows; because he lost his refuge vows, he lost his monk vows; because he lost his monk vows, right? All the other vows are nil already. They’re not dependent on the monk vows because you can take those vows without the monk vows but because he lost his refuge vows, he lost his Bodhicitta vows, and he lost his tantric vows, and therefore, whatever he is teaching people and initiating people and giving practices to people is also nulled out. Is that possible?
So that means all the teachings that Trijang Rinpoche gave to the tens and tens and thousands of monks in Tibet and in India in the monasteries have no blessings? Is that possible? So that would have to lead us to believe that all the teachings, initiations, practice, commentaries, oral transmissions passed down to the Dalai Lama – the current Dalai Lama, His Holiness the Dalai Lama – passed down to him, all those are nulled and defunct and no blessings also. Is that possible? So that means the thousands and thousands of geshes and teachers and masters that are alive in the world today and a generation above me who received so much teachings and the whole lineage from Trijang Rinpoche and from Zong Rinpoche; they’re all praying to a Lama who lost his refuge vows? Who prayed to Dorje Shugden? That means every Gelugpa center, every Gelugpa monastery must remove the pictures of Trijang Rinpoche and Zong Rinpoche from the monasteries. That means Gaden, Sera and Drepung, their prayer halls must remove the thrones, must remove the pictures and any teachings and any texts from these masters. That means that the Dalai Lama should not be teaching any teachings by Trijang Rinpoche or his lineage. None. Why? Trijang Rinpoche went to his passing, to his death practicing Dorje Shugden to the last minute, he never gave up. Kyabje Zong Rinpoche practiced Dorje Shugden till the end until he passed away, he never gave up. So therefore, these two are Dorje Shugden Lamas. Since they’re Dorje Shugden Lamas, then they have lost their vows, they have lost their practice, they should have no attainments. So anything we receive from them – that is, all the Tantras, all the Sutras, all the initiations, all the practices – are ineffective. In fact, you have completely cut off the Gelugpa lineage at the knees; the person cannot stand up anymore. So therefore is that possible?
Now, what we are told by the leadership, what we are told by the leadership, is Dorje Shugden is a demon, is an evil spirit, he harms the Dalai Lama, he harms the welfare of Tibet, he harms anyone who practices him. In fact we shouldn’t even say his name because it will attract negative energy. How is that possible? So Zong Rinpoche is a walking negative energy? Trijang Rinpoche is a walking negative energy? How is that possible? When I arrived in Gaden Monastery – 1988 January – I arrived in Gaden Monastery, Gaden Shartse Monastery Phukang House in 1988 January. I prostrated and I walked into the monastery, I was introduced to the Abbot and I became an official member of Gaden Shartse Monastery. Prior to that, two months, one month prior… two months prior to that, I was ordained as a Buddhist monk in Dharamsala by His Holiness the Dalai Lama. So back in 1987, I was ordained by the Dalai Lama into Buddhist monkhood. Therefore my ordination name is Tenzin Zopa, which comes from His Holiness whose name is Tenzin Gyatso. And so he is my ordination teacher. My refuge teacher is Kensur Lobsang Tharchin who practiced Dorje Shugden. My tantric teacher is His Holiness Kyabje Zong Rinpoche who practiced Dorje Shugden. My sutra teacher is Geshe Tsultim Gyeltsen who practiced Dorje Shugden. So I have Kensur Rinpoche, Zong Rinpoche and Geshe Tsultim Gyeltsen who practiced Dorje Shugden versus Dalai Lama, His Holiness the Dalai Lama who doesn’t practice Dorje Shugden.
So when I arrived in Gaden Shartse Monastery in 1988, I was what, 23 years old, 22, 23, around that age, I was extremely excited. That’s where I planned to live for the rest of my life, there’s where I planned to stay and there was Zemey Rinpoche there, there was Kyabje Lati Rinpoche there, there was His Holiness Gaden Tripa of Gaden Jangtse Jetsun Jampel Shenpen, there was Kyabje Denma Locho Rinpoche down the street in Drepung, there was Kyabje Dagom Rinpoche, there was Drakyab Tokden Rinpoche, there was the great Kensur Jampa Yeshe Rinpoche, there was the great Geshe Konchok Tsering. There were masters all around us. You walk out of Gaden, left and right, there’s this erudite Geshe, there’s this erudite master, there’s this great Rinpoche, there’s this great Tulku, all around us. And then within a few years, His Holiness Kyabje Trijang Rinpoche’s incarnation came to Gaden so guess what? My house, Tsem Ladrang, is bordering with Trijang Ladrang, so I used to see Trijang Rinpoche as a young boy playing and he’d wave at me, I’d wave at him. Of course we’d fold our hands.
So Trijang Rinpoche lived next to me. Right next to that was Zemey Rinpoche’s house. Right down the street is Zong Rinpoche’s house, then the oracle’s house. There’s all these erudite masters. Lati Rinpoche is just around the corner. We’re all there; we’re all living there and guess what? Every single month, when we do the Protector puja in Gaden Shartse, gon cho nga – Palden Lhamo, Mahakala, Kalarupa, Vaishravana and White Mahakala, Gonkar – we’d include in Setrap’s puja and Dorje Shugden’s puja. So every single month, all of Gaden Shartse did Dorje Shugden’s puja.
And guess what? Gaden Shartse has a Protector Hall, it’s called a gönkhang, and within that Protector Hall, you have Setrap, you have Shidak Gyenye, which is a special protector associated with Lama Tsongkhapa, you have Kalarupa, and you have Dorje Shugden. And every day, there would be a Shugden black tea offering in Gaden Shartse Monastery. And in Gaden Shartse Monastery we had Dorje Shugden’s statue there, we had Dorje Shugden’s image there. Later, Kyabje Zong Rinpoche built a special… had instructed to build a special Dorje Shugden chapel called the Gyalchen Tenkhang, right next to Zong Rinpoche’s house.
So next to Zong Rinpoche’s house, you have the Gyalchen Tenkhang, which was a special place, a temple, dedicated to Dorje Shugden in Gaden Monastery with an altar to Dorje Shugden and a throne. The throne housed… the throne housed an oracle there who would take trances of Dorje Shugden once or twice a month, publicly and privately. So next door was an oracle of Dorje Shugden, trained by Trijang Rinpoche and Zong Rinpoche, living there. And he would take trance of the peaceful Dorje Shugden, the wrathful Dorje Shugden, he would take trance of Setrap, he would take trance of Kache Marpo, and a few other Dharma Protectors, right there. And Zong Rinpoche, Trijang Rinpoche, Zemey Rinpoche, Lati Rinpoche, Kensur Jampa Yeshe Rinpoche, all of them would consult the Dharma Protector. In fact, in fact, once a year during Tibetan Losar, once a year, we would have a special trance session.
In Gaden Shartse Monastery, they set up a throne and all the Abbots, all the high lamas, all the tulkus, all the geshes and the whole assembly of monks would gather in Gaden Shartse Monastery and guess what? The oracle of Dorje Shugden would be invited into Gaden Shartse Monastery, sit on the throne and the wrathful Dorje Shugden would take trance and the Abbot, the ex-Abbots, the lamas, the tulkus, the geshes – even myself was there – we’d go up and offer a khata to Dorje Shugden. And then Dorje Shugden would throw rice to the audience and bless all the monks and then leave. The next one who’d come would be Setrap, same thing, same procedure. Third was the peaceful Dorje Shugden who would enter in Gaden Shartse Monastery, and when the peaceful Dorje Shugden came, he was called Duldzin. He would wear the hat of Lama Tsongkhapa, the robes of a monk and he would sit on the throne and all of us would go up and greet him, make offerings, including the Abbot, including the teachers, the masters, everyone. And then we’d sit down and Dorje Shugden would give a Dharma talk and then the monastery would ask him questions and he would give prophecies about the future. This was every single year.
Now as I shared with all of you earlier, when I arrived in the great monastic institution of Gaden Shartse Monastery… you have to understand Gaden Monastery was founded over 600 years ago by the great yogi, master, teacher, mahasiddha and fully enlightened saint, Lama Tsongkhapa. And from his students they also built Drepung and they built Sera. So in Tibet before 1959, you would have around 10,000 monks in Drepung Monastery. You would have close to 6600-6800 monks in Sera Monastery and in Gaden you have 3000-3300. And these are not including the monasteries such as Amdo Tashi Kyil which is thousands of monks in Amdo. It’s not including the great monastic institution of Panchen Lama which is Tashi Lhunpo in Shigatse. It’s not including all the hundreds and hundreds of other great monastic institutions that are spread out all over Tibet and Kalmykia and also in Mongolia. And so Gaden Monastery is a starter of all these monasteries because there’s where Lama Tsongkhapa, the founder of the Gelugpa School of Buddhism, resided, where his students built the monastery for him, where he lived, where he taught and where he kept the Buddha’s teachings purely in Gaden until his passing.
So Gaden Monastery since Lama Tsongkhapa’s time up till now has been unbroken. Totally unbroken. And in 1959, due to the Cultural Revolution happening all over China where the Chinese suffered, Tibetans suffered, everybody suffered, many Tibetans, many lamas, the masters of Gaden, Sera and Drepung left to India and reestablished Gaden, Drepung and Sera in South India. So I went to South India, as I mentioned earlier, and joined Gaden Monastery in 1988. The reason I joined is because Kyabje Zong Rinpoche instructed me to join. He instructed me upon my request. You see, because I wanted to pursue another career and then I wanted to become a monk. The reason I wanted to pursue the other career was to earn money to help support the Dharma growth of the Dharma centers of my teacher. So I asked Kyabje Zong Rinpoche for a divination. Divination is foretelling the future through dice. Very erudite masters who have done very powerful and deep meditations, they can do divination into your future and give you the right answer.
So Kyabje Zong Rinpoche was a renowned and famous divination master. So I asked Kyabje Zong Rinpoche whether I should pursue this career I had in mind or become a monk or how? And Zong Rinpoche told me that, if I was to pursue the career, I would be successful and I would make it and it would be good and it would be beneficial but if I was to become a monk, it will be more beneficial. He left it up to me. So I said earlier that he instructed me but in other words, it was his gentle way of saying that I should become a monk. He never forced me. So when Kyabje Zong Rinpoche gave this instruction, I folded my hands and I put my head down to Kyabje Zong Rinpoche and I said to him, “I will become a monk as I intended since your divination said so.” And so I was in the United States for a few years paying off my bills, earning my money and getting some money together to go to India and when I arrived in India in 1988 January, I joined as a promise to Kyabje Zong Rinpoche.
Now when I arrived in Gaden, as I said earlier, I would say in Gaden Shartse, 95% of the monks practiced Dorje Shugden. The other 5% that did not practice, there were no issues. In Gaden Jangtse Monastery, the other side of Gaden monastery, most, many monks practiced, many great… the high lamas practiced, the teachers practiced. And in Drepung many, many monks, many masters practiced. In fact there was one khangtsen in Drepung called Ngari Khangtsen with about 200-plus monks and their khangtsen Protector was Dorje Shugden. What’s a khangtsen? In the monastery, in Gaden Shartse you’re divided by 11 khangtsens. A khangtsen is a sorority house. So if you come from ‘A’ province of Tibet, you speak ‘A’ dialect, you have ‘A’ customs, you have ‘A’ kind of language, when you come to the monastery, you will stay in ‘A’ Khangtsen or ‘A’ sorority house. Why? Because the different dialects in Tibetan, they can’t understand each other when they come to the monastery.
In the monastery, you have monks from all over Tibet that speak different dialects and the dialects don’t match. So if you come from ‘A’ province, you go to ‘A’ Khangtsen. If you come from ‘B’ province you go to ‘B’ Khangtsen, simply for the language. So what happened was, in Ngari Khangtsen in Drepung Monastery, their main Dharma Protector of the khangtsen is Dorje Shugden. Each khangtsen has a Dharma Protector, each monastery has a Dharma Protector. So Gaden Shartse’s Dharma Protector is Setrap, Gaden Phukhang, my khangtsen is Four-Faced Mahakala, but at the same time we all practiced Dorje Shugden and we also had a chapel for Dorje Shugden. As I said, there were no issues in any way, shape, or form with Dorje Shugden’s practice.
In Sera Monastery, you have Pomra Khangtsen. Pomra Khangtsen has 400-500 monks and their whole khangtsen, their Dharma Protector again was Dorje Shugden and this has been going on for hundreds of years. So in Sera Monastery, you have practice of Dorje Shugden very strong. Pabongka Rinpoche comes from Sera, so everybody in Sera, the seniors, were students of Pabongka Rinpoche, so everybody practiced Dorje Shugden. In Drepung, you have khangtsens who are individually devoted to Dorje Shugden’s practice as their Protector. In Gaden Shartse, it’s pervasively Dorje Shugden plus the chapels. So in Gaden, Sera and Drepung, majority of the monks practiced Dorje Shugden and the ones who didn’t practice, there were no issues.
For example, if you go to Gaden, you have a percentage of monks focusing solely on Tara practice. There are some of the monks solely focusing on Heruka practice, solely focusing on Yamantaka practice. One monk may do Yamantaka practice as their main practice and they can do the other practices as a commitment practice. For example they do a little Tara, they do a little Manjushri, they do Tsongkhapa, they do Guhyasamaja, they do Vajrayogini but their main one is Yamantaka. So similarly, you have monks in the monastery who focus mainly on Tara practice, who focus mainly on Yamantaka practice. But when they focus on Yamantaka, it doesn’t mean Tara is not good; when they focus on Tara, it doesn’t mean Yamantaka is not good. So therefore, in the monastery you have an individual choice of what practice you wish to do, what meditation you wish to do and there were no issues whatsoever.
And it was often, you would hear a master… there was one great master there called Geshe Tendar, when I was there and he would give Dorje Shugden initiations in Gaden Monastery – sogtae. In Drepung Monastery you have Kyabje Dagom Rinpoche, who gave Dorje Shugden initiations up the street. Kyabje Dagom Rinpoche was also a very erudite, gentle, pure monk, scholar, master, Lharampa Geshe, a very great master in Drepung Monastery. I myself had the great merit to receive many teachings from Kyabje Dagom Rinpoche also, who has passed away already.
But everywhere – Gaden, Sera, Drepung – you had these practices going on of Dorje Shugden and you had temples dedicated to him and we’d do the pujas every single month. There were no issues. There was not one single word that Dorje Shugden would harm His Holiness the Dalai Lama’s life, that would harm the Tibetan cause, that would harm other people or bring damage. Nobody in Los Angeles in Thubten Dhargye Ling, nobody in Gaden, nobody in Gaden Shartse, certainly nobody in the monastery I belong to – Gaden Shartse – ever prayed to Dorje Shugden to hurt the Nyingma sect, to hurt the Dalai Lama. How could we? How can anyone even think that? To hurt another lineage, another practice? And that if you practice Dorje Shugden, you need to put down the Nyingma teachings, disrespect the Nyingma teachings or put down other sects? No such thing. Not one single monk in Gaden Shartse Monastery that I belong to, talked negatively about the Nyingma sect, the Kagyu sect, the Sakya sect or said that Dorje Shugden is against them, or that Dorje Shugden cannot, doesn’t like them or will harm them. Impossible!
You have to understand, Gaden Shartse Monastery is 600 years old, founded and started by Lama Tsongkhapa and it is a factory of erudite geshes. Over the last 600 years, do you know many incredible geshes, teachers, masters, Gaden Tripas, Sharpa Choejes, Jangtse Choejes, Kensurs, tulkus, meditation masters, mahasiddhas, that Gaden Shartse has produced? His Holiness Trijang Rinpoche is from Gaden Shartse Monastery, the root guru of the Dalai Lama. So no one in Gaden Shartse Monastery, none of my teachers, none of the monks ever said, “Hey, let’s do Dorje Shugden practice to hurt the Dalai Lama, to hurt the Tibetan people, to hurt the Tibetan nation.” No one ever said that we should practice Dorje Shugden to hurt the Nyingma teachers, the Sakyas, the Kagyu teachers. No one! Do you think someone of Trijang Rinpoche’s caliber, Zong Rinpoche’s caliber, Kensur Jampa Yeshe, Kyabje Lati Rinpoche, Kyabje Zemey Rinpoche… do you think these great masters of masters would be teaching in the monastery, “Oh, practice Dorje Shugden so we can shorten the Dalai Lama’s life, so we can destroy the cause of Tibet, so that we can get money from China”?
What is all this talk about money from China? As an 18 year old young boy in Los Angeles, California that did not speak a word of Tibetan, that’s never been to India, never been to Tibet, never been to China, never been to the Far East, never travelled anywhere in the Far East in my adult life, in Los Angeles, meet Zong Rinpoche, get initiation of Dorje Shugden and I’m being paid by the Chinese government to practice? Do you think in our little Dharma center in Thubten Dhargye Ling, Los Angeles, we are taught to do Dorje Shugden pujas to shorten the Dalai Lama’s life, to hurt the Tibetan nation, to hurt the Tibetan people? Why would we do that? Why would anyone do that? How is that even possible?
Dorje Shugden is taught to us by Kyabje Trijang Rinpoche in his volume that he composed about Dorje Shugden and by my Gurus, as an emanation of Manjushri. Being an emanation of Manjushri, Dorje Shugden harms no one because Manjushri has no karma or instinct or ego to harm. Dorje Shugden does not harm anyone and you know what? You don’t need to be Gelugpa to pray to Dorje Shugden to get help. You don’t need to be Nyingma to pray to Guru Rinpoche to get blessings. You don’t need to be Gelugpa to pray to Tsongkhapa to get blessings.
You see, Guru Rinpoche and Tsongkhapa are not Nyingma or Gelug, they are just Buddhas. We label them Nyingmas. Why is Guru Rinpoche Nyingma? I don’t think Guru Rinpoche in his life ran around saying, “Hey, I’m Nyingma! Only Nyingmas can pray to me.” I don’t think Tsongkhapa in his life ran around saying, “Hey, I’m Gelugpa! Only Gelugpas can pray to me.”
So, Guru Rinpoche will bless anyone whether you’re Nyingma or not. Tsongkhapa will bless anyone whether you’re Gelugpa or not. And Dorje Shugden will bless anyone whether you’re Gelugpa or not. Dorje Shugden is not bound by color, race, cultural barriers, socio-economic background or your religion. Even if you’re non-Buddhist, even if you’re… you know, atheist, whatever, if you ask Dorje Shugden for help and you’re sincere, he will help.
So Dorje Shugden does not harm. There is no text for Dorje Shugden to harm. They say, “Well, there are some wrathful liturgies in Dorje Shugden’s prayers and kangsol, his pujas and his exhortations and all that is quite wrathful.” You know what? Read Palden Lhamo’s prayers and kangsol. Read Kalarupa’s, okay? Read Mahakala’s. They’re just as violent, they’re just as rough, they’re just as visual, they’re just as full of gore, blood, skulls, corpses, etc. because those are all symbolic. They’re tantric symbology.
Hello, think carefully. Vajrayogini is naked wearing 50 human skulls, wearing five skulls, drinking out of a skull cup. How visual is that? How violent is that? Stepping on a man and a woman. Yamantaka’s got a buffalo head, carrying weapons and intestines and skulls and heads and blood and innards. Think! Kalarupa is standing on a bull molesting a male with a consort who is an ogress, with a buffalo’s head, with his body naked and his secret organ exposed, okay? And with his bare fangs out, riding in blood, an ocean of blood. What do you think about that? Palden Lhamo has her breasts hanging down, wearing skulls, wearing fresh human heads, with her fangs sticking out – four fangs in fact, two on top, two at the bottom, okay? Carrying a bag of diseases, riding on a mule over an ocean of blood. You know that red thing that’s under Palden Lhamo’s mule? That’s an ocean of blood. Blood, not strawberry milk. Blood. And Palden Lhamo is… got claws and weapons and chains. Isn’t that kind of visual and rough?
Every… I would say 80% of the Tibetan Dharma Protectors are rough, naked, on fire, with fangs, with blood, with gore, with intestines, with skulls, wearing human heads, not just Dorje Shugden. And their liturgies, when you read it are very violent and very wrathful and very… you go read Palden Lhamo’s liturgy, Google Palden Lhamo’s prayer. Google it. Google Kalarupa’s prayers, ‘Damchen Chogyal’. Google Mahakala’s prayers. Google these Dharma Protectors’ prayers and read the liturgy and see how wrathful they are. So don’t tell me, “Oh, Dorje Shugden’s liturgy is very wrathful. See – kill, destroy, blood, gore.” It’s tantric symbology. I’m not going to get into the symbology now; we don’t have time. But it’s tantric symbology, alright?
So Dorje Shugden does not harm anyone, does not hurt anyone and if he can harm and hurt anyone, who has he harmed and hurt? Which Nyingma lama did he kill? Which Gelugpa lama, which Dalai Lama did he kill? Please think. Please think carefully. And all of you… some of you people who are saying negative things about Dorje Shugden, he didn’t harm you. “Oh, because you’re protected by the Three Jewels.” Well, so is everybody else, so what are you worrying about? Everybody who took refuge in the Three Jewels cannot be harmed by any demon or spirit or Dorje Shugden, so what are you worried about? You don’t even need to talk about it. So Dorje Shugden does not harm anyone and he helps everyone and he assists everyone and guess what? You owe him nothing except the transformation of your mind to be a better person. That’s what any Dharma Protector requires of you.
To say the Nyingma lamas can be hurt by Dorje Shugden, to say the Dalai Lama can be damaged or his life shortened by Dorje Shugden, in the monastic debate courtyard, you will be defeated within a few minutes with logical debate. How can a great Nyingma master, any great Nyingma master, be harmed by a spirit, a ghost, an evil being? If they can be harmed by evil beings, a ghost or a spirit, then they are not great masters, are they? We go to great masters to seek refuge, we go to great masters to receive teachings, we go to great masters to protect us from harmful beings. So if these great masters can be harmed by evil negative beings, then they’re not great masters, they’re not attained. Then that means Dorje Shugden can hurt the Buddha himself, can hurt Tsongkhapa.
We believe the Dalai Lama is an emanation of Avalokiteshvara. I believe that, I still believe that, I’ve always believed that and I will die believing that. Are you telling me that Dorje Shugden, if we want to assume him to be a negative spirit, can harm Avalokiteshvara, the Dalai Lama? Can shorten his life, can destroy his work, can be a damage to what he wishes to do? Think about the ramifications of that type of statement, to run ignorantly around saying that.
If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can harmed by an evil spirit. Which one is it? Can he harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?
Then, the Dalai Lama has a very high status. He is the spiritual and secular leader of the Tibetans for hundreds of years since the Great Fifth. So the current Dalai Lama, the current great manifestation of compassion, Dalai Lama, is believed and is respected by Tibetans to be the secular leader, the emanation of Avalokiteshvara, a great erudite master, a great Panchen, a pandita, which he is, and he can be harmed by an evil spirit? So when the people on the Internet say things like that, do you know that you’re indirectly degrading the Dalai Lama? You’re indirectly degrading enlightenment or the attainments of a high being?
Now, in the teachings by Buddha, even in the Vinaya Sutras for monks, if you become a monk and you hold your vows well – your vows – even as a simple ordinary monk like myself, cannot be harmed by any evil spirit. And if someone is being afflicted by an evil spirit, a monk may take his zen – this is called a zen, the upper robe of a monk – and if his vows are intact, he may take this robe and place it onto the person and that spirit will not be able to remain and must run because the power of the vow of the Sangha, the power of the vow of the monk is very pure, so when he covers that person, that person will be protected. That goes for a monk or a nun. So a very pure nun who has her vows intact is a very pure and perfect object of refuge and offering. So when she takes off her zen and she wraps it around a person who’s being afflicted by a spirit, that spirit has to flee, has to run, has to leave. So even an ordinary monk or nun cannot be affected by an evil spirit, never mind someone like His Holiness the Dalai Lama or one of the high lamas of Nyingma, for example His Holiness Kyabje Penor Rinpoche, His Holiness Kyabje Dilgo Khyentse Rinpoche, etc., etc., etc.
Do you think His Holiness the Dalai Lama, His Holiness Kyabje Dilgo Khyentse Rinpoche, His Holiness Kyabje Penor Rinpoche can be harmed by Dorje Shugden or any evil spirit? Do you want to keep proliferating this type of ignorance and downgrading their attainments and putting down who they are? On one mouth, you’re saying, “Oh, Dalai Lama is Avalokiteshvara”; on the other mouth you’re saying, “Oh, he’s going to be harmed by Dorje Shugden, you’ve got to stop practicing; you’ll break your samaya and hurt the Dalai Lama.”
I don’t believe any evil spirit can hurt the Dalai Lama. I don’t believe any spirit can shorten the life of the Dalai Lama. I believe he is Avalokiteshvara. I believed that since I was a child, I believe that now and I will believe that until the end of my life. I don’t care what other people say. That is my belief, that is my choice, that is my direction. It benefits me and it benefits more people to believe he is Avalokiteshvara and he is! The end. Can everybody be wrong? Trijang Rinpoche says he’s Avalokiteshvara, Zong Rinpoche says he’s Avalokiteshvara, Zemey Rinpoche, Lati Rinpoche, Kensur Rinpoche, Geshe Tsultim Gyeltsen – all of them told me he’s Avalokiteshvara. Are they all lying? I don’t think so, he is Avalokiteshvara. The oracles of Tibet say he’s Avalokiteshvara. The prophecies say he’s Avalokiteshvara. Guru Rinpoche one thousand years ago said, “An emanation of Avalokiteshvara will come to Tibet to lead the people.” Is everybody wrong? Well, I’m just an ordinary monk listening to these great masters.
Now the Dalai Lama has a very high position. He is the secular ruler of Tibet, the king of Tibet or the spiritual head of Tibet, as you would like to label it. His status is very high because that’s the prayers he has made in his previous lives to come back to benefit others in that kind of position. But on a strictly spiritual level, once you become a 9th stage Bodhisattva, 10th stage Bodhisattva, 8th stage, 7th stage, 6th stage… whether you are a China man from China, a Mongolian man from Mongolia, a Nepalese man from Nepal, you’re an American man from America, you’re an Englishman, you’re a Japanese man, you’re a Taiwanese man; if you reach 9th stage Bodhisattva, all these people come together, they are exactly the same – although physically they are different – their attainments inside. That means the attainments of one Buddha is equal to another.
I mean it’s obvious right? Is Manjushri higher than Tara? I don’t think so. Is Tara higher than Manjushri? I don’t think so. Once you reach the level of Buddhahood, you’re the same. So whether you take refuge in Buddha, Tara, Tsongkhapa, Guru Rinpoche, Manjushri, Avalokiteshvara, Vajrapani, if you put one of them there, they encompass all the Buddhas because they’re enlightened beings.
So therefore, the Dalai Lama is an enlightened being. If he is an enlightened being, he must have practiced for many, many years to become enlightened, now manifesting as a pure monk. He is a pure monk. But the Dalai Lama is not the only Buddha in Tibet, he’s not the only attained being in Tibet, he’s not the only master that has reached that level of attainments. I am sure people, like some of the Sakya throne holders, are very attained beings. I’m sure the great Karmapas are very highly attained beings. I am sure His Holiness Kyabje Dilgo Khyentse Rinpoche is a highly attained being. I am sure Kyabje Trijang Rinpoche is a highly attained being, Zong Rinpoche, etc., etc.
So when you get all these highly attained beings together, although physically, outwardly they may look different, inwardly their mind is equal. So one attained being can be the king of the country, one attained being can be the Abbot of a monastery, another attained being can be a great nun in a cave meditating, another attained being can be a cow herder like Marpa was, he was just a farmer. Another attained being can be in a cave like Milarepa with long hair and white robes and not even taking the monk vows, not even a geshe. Milarepa never studied to be a geshe, he doesn’t have a geshe degree but he became enlightened. So whether you are an ordinarily… you are a being manifesting in an ordinary form, as a cow herder, as an abbot, as a nun, as a monk, as a Chöd practitioner, as a yogini, as a yogi, as an Abbot, as a Gaden Tripa, as a Sakya Trizin, as the Dalai Lama, as the Panchen Lama, you have to understand, the outside is different but the inside is exactly the same.
So therefore Trijang Rinpoche’s mind, His Holiness the Dalai Lama’s mind, Kyabje Pabongka Rinpoche’s mind, Zong Rinpoche’s mind – all these great Lamas, their mind, their inside is a Buddha, is a fully attained Buddha. But on the outside, one person manifests as a leader, one person manifests as a teacher, one person manifests as an Abbot or Gaden Tripa, whatnot and so on. That’s just the outer manifestation. A Buddha who is a farmer, a Buddha who is the king of a country, when you put them together, they are equal objects of refuge, they should be shown equal respect, they should be shown an equal amount of body, speech and mind respect. Equal. It doesn’t matter if one is a cow herder and one is the king of a country. If they are a Buddha, they are a Buddha. For example, whether it’s Tara or Manjushri, you must show equal respect. Equal. Whether she’s female and she’s a lady – “Oh, maybe that’s inferior”, that’s completely wrong. Number one, women are not inferior. They’re equal and even better in some cases. So whether it’s Tara or Manjushri, it doesn’t make a difference. A Buddha is a Buddha. Whether a Buddha became a Buddha an aeon ago or today, those two Buddhas are the same. “Oh you became a Buddha today, so you stand in the back line and I show you respect later.” I don’t think so.
So this is how I think, this is how I see my faith. So therefore, I believe the Dalai Lama is a Buddha. I believe Zong Rinpoche is a Buddha. I believe Geshe Tsultim Gyeltsen is a Buddha. I believe Kyabje Trijang Dorje Chang is a Buddha. I believe Kyabje Pabongka Dorje Chang is a Buddha. I believe the Panchen Lama is a Buddha. I believe they’re Buddhas. So since they’re Buddhas, how can Buddha Trijang Rinpoche be practicing a demon his whole life and not know? How can Buddha Dalai Lama be harmed by a demon? How can a Buddha be harmed? It doesn’t make sense at all. So for me, in a logical kind of thinking, it doesn’t make sense at all.
For me, I have received teachings and I have received ordination from His Holiness the Dalai Lama but the most teachings I received was from Kyabje Zong Rinpoche, the Lama that made the biggest impact on my life. What do I mean by impact? That turned my life around, that changed me to become a monk, that put me on the path to develop Bodhicitta – I didn’t achieve it yet, I’m work in progress – was Kyabje Zong Rinpoche. So Kyabje Zong Rinpoche is my root Lama. Kyabje Zong Rinpoche told me to practice Dorje Shugden. That was his instruction to me. Whether Dorje Shugden is a demon or a spirit or a ghost or a Buddha or Manjushri, that’s for you to think, study and decide. But to Kyabje Zong Rinpoche, Dorje Shugden was Manjushri. To Kyabje Trijang Rinpoche, Dorje Shugden was Manjushri. My teacher and his teacher says Dorje Shugden is Manjushri. So if my teacher tells me he is Manjushri, he is Manjushri.
Let me give you a little example. We can have a rock and that rock is just a rock. But if your Guru tells you that rock is an emanation of Manjushri and you take that rock and you put it in the center of your altar and you clean it, make offerings, prostrations, believing it to be Manjushri, then through that rock – not from the rock, through the rock – Manjushri’s blessings will come to you by the blessings of your teacher, by the blessings of your belief. Anyway, Manjushri statues are made of brass. Before you create them to be Manjushri, they’re just a piece of brass. Who’s going to go worship brass? Manjushri statues are made of clay, carved from stone, so before you carve or create Manjushri statues from clay or stone or brass or gold or silver or whatever, it’s just gold, silver, clay and rocks. So who’s going to go and worship the rock, who’s going to worship the stone, the brass, who’s going to worship all that? I’m not gonna go and prostrate to a pile of rocks or to some clay. But if you mold it into Manjushri and a monk, a nun, a teacher or someone who’s qualified blesses the object and invites Manjushri to enter and sit and become one with the object, then you are not praying to the statue, you’re not praying to the rock, to the brass, to the metal, to the stone. You are praying to Manjushri as symbolized by that object. So when you offer precious items and gold and put it on the throne or put it on the altar or shrine or make prostrations or offer incense to that image, you are not worshiping that image. You are worshiping what that image represents. Well, you say why don’t you just worship Manjushri directly without any images? Because not all of us can visualize Manjushri very well, not all of us have the power of visualization. It’s easier to say, “This is Manjushri, place this on your altar and do your meditation on Manjushri” than to say, “Oh, visualize Manjushri.” Well, what does he look like? We’ll be talking the rest of our lives to everybody what does Manjushri look like, easier just to have a statue.
So therefore, Manjushri is symbolized by this statue made of rocks, clay, wood, whatever you carve it from. So therefore if my teacher told me that this stone is Manjushri and it’s emanated as Manjushri, and it’s blessed by Manjushri – blessed by Manjushri – fine! I believe my teacher. By the power of believing my teacher, when I make offerings to the stone, I’m not making offerings to the stone. I’m making offerings to Manjushri and what it symbolizes. Then the blessings of Manjushri will come through this. Why? Because Manjushri’s power is stronger than the stone.
Similarly, if someone gives me Dorje Shugden and says… if my guru gives me Dorje Shugden – which he did – and says, “This is Manjushri”, if hypothetically Dorje Shugden is an evil spirit then by the power of me believing him to be Manjushri, the evil spirit is overridden. The form is Dorje Shugden but his essence becomes Manjushri, so you are still praying to Manjushri. Let me repeat. Manjushri is much more powerful than any evil spirit because Manjushri is a fully enlightened Buddha, one of the eight main great disciples of Buddha Shakyamuni. So therefore, Manjushri cannot be overpowered by Mara, delusions, karma, klesha, dukkha – suffering – or any evil spirit. Manjushri has no karma to suffer, has no karma to receive harm. Therefore no evil spirit can harm, damage Manjushri. That is why we can go to take refuge in Manjushri who is free from samsara’s fears, free from samsara’s clutches. He’s a Buddha.
Therefore a Buddha can enter a statue, a Buddha can enter a thangka, a painting or just a clear space in front of you. If you invite the Buddha to come whether you can see him or not, Buddha Manjushri will come in front and you can make prayers. If you have special sight or special insight from meditation, you can perhaps see Manjushri. I can’t but I’m sure there are masters who can. So therefore since Manjushri is a Buddha and some people say Dorje Shugden is an evil spirit, if I believe Dorje Shugden to be Manjushri, so be it that the form is still Dorje Shugden but the mind, Manjushri has entered and expelled the demon and therefore he is Manjushri. Manjushri can emanate as a woman, as a man, as a boat, a captain, he can emanate as a bridge, he can emanate as, you know, a piece of potato, he can emanate as a cup, as a table, he can emanate as a great teacher – Gaden Tripa, he can emanate as the King of China, he can emanate as a great lama, a great teacher, he can emanate as a Buddha, a Bodhisattva, a Yidam – Yamantaka, he can emanate as Dharma Protector – Kalarupa, Dorje Shugden, Mahakala, he can emanate in any form he wants. There is no limitation to what Manjushri can emanate so don’t put limitations on an enlightened mind. So therefore, if Manjushri can emanate in any form, why not as Dorje Shugden?
So therefore, even if hypothetically Dorje Shugden is an evil spirit, hypothetically, once you invoke Manjushri to come and enter and then you visualize Manjushri is Dorje Shugden then it’s not Dorje Shugden the evil spirit anymore, it’s Manjushri, whatever the outer form is. Similarly you can invite Manjushri to enter a rock; it becomes Manjushri. It’s your belief. So therefore why visualize Manjushri as Dorje Shugden when you can visualize Manjushri as Manjushri? Good question. I’m not visualizing Manjushri as Dorje Shugden. Dorje Shugden is an emanation of Manjushri, recognized by the great lamas for the last 400 years.
Now in Tibet, in the last century within the Gelugpa School of Buddhism, the most influential teacher, the teacher of teachers, is Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche with a whole sleuth of other teachers. That means all of our lineage, all of our practice, all of our Tantras, oral transmissions came from these teachers that went to us directly or went to our teacher who passed it to us. So whether Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche is a direct guru, it is definitely an indirect guru. So when you start saying that Trijang Rinpoche, Pabongka Rinpoche and Zong Rinpoche are practicing a demon, you are saying they are not enlightened. You are saying they have no abilities to see the difference between a Buddha and a spirit. You are saying they are unqualified. You are saying that they broke their refuge vows. You are saying that they have lost their Vinaya, Pratimoksha vows, they have lost their tantric vows and Bodhisattva vows. You are in fact saying that Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche, our lineage masters, our teachers, are failures and that when they die, they went to the three lower realms for practicing a spirit. Now if Trijang Rinpoche practiced Dorje Shugden until he passed away which he did, he broke his refuge vows, he practiced a spirit, he should be going to the three lower realms. Well, his incarnation is back, confirmed by the Dalai Lama and Dorje Shugden. The current Trijang Rinpoche was found by the Dalai Lama and Dorje Shugden. They consulted the Dorje Shugden oracle in Gaden. They consulted the Dalai Lama. Both the divinations came out exactly the same, to be the same boy. Pabongka Rinpoche’s incarnation is back confirmed by the Dalai Lama and Dorje Shugden oracle. Kyabje Zong Rinpoche’s incarnation is back, confirmed by the oracle and the Dalai Lama again. So when you practice Dorje Shugden, you don’t go to the three lower realms. These Lamas are back and these are just examples, there are hundreds of other lamas and geshes and teachers who have practiced Dorje Shugden and they have returned back perfectly with a human form. No problems, no issues.
So if Trijang Rinpoche was a Dorje Shugden practitioner and he’s evil and he’s negative and he broke his vows, why even look for his incarnation? Why bring him back to the monastery? Why? By you recognizing Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche’s incarnations, by recognizing them, you are saying that they didn’t go to the three lower realms, that their practice of Dorje Shugden wasn’t wrong. That’s what you’re saying. So does that make sense? It doesn’t make sense at all.
Now the Dalai Lama wants us to have good samaya with him and I understand that. What is samaya? Samaya is a relationship between ourselves and our teacher. But someone like myself, I have 16, 15, 16 teachers. Out of the 15, 16 teachers, only three did not practice Dorje Shugden. Alright? The other remaining teachers, 13 teachers remaining, all practiced Dorje Shugden. So do I listen to the three teachers who doesn’t practice Dorje Shugden? Out of the three teachers who doesn’t practice Dorje Shugden, only one says Dorje Shugden is negative and the other two say Dorje Shugden is fine. Then the remaining 13 teachers I have, all practice Dorje Shugden, all encourage Dorje Shugden and all tell me to practice Dorje Shugden. So why should I ignore the 13 teachers and listen to the one teacher?
His Holiness the Dalai Lama says don’t practice Dorje Shugden, it comes from his mouth. He said so, he says it’s harmful or whatever and all that. But you see, I must continue my Dorje Shugden practice, not because I want to defy His Holiness the Dalai Lama, not because I want any harm to come to the Tibetan nation, not because I want to shorten the Dalai Lama’s life, not because I’m being paid by the Chinese, not because I want to create disharmony within the Tibetan communities. I practice Dorje Shugden because my Guru told me to practice and I have sworn on oath – tantric oath – to my Guru to practice Dorje Shugden. The Dalai Lama may be a great king and great master and great pandit, which he is, but he doesn’t have the authority on a spiritual level to override what my Guru has given to me. I don’t mean this in a disrespectful way. My Guru may not be the King of Tibet but he’s the king of my heart. He’s my Buddha. The Dalai Lama may have millions of followers around the world and my Guru, Zong Rinpoche, may have a hundred thousand followers. Just because one Guru has more followers doesn’t mean I abandon my Guru and follow the Guru with more followers. I mean how do you judge which Guru is right or wrong? Based on their fame? How many students they have? How wealthy they are? How big their house is? I don’t think so. Whether… according to Ashvagosha, whether our Guru lives in a cow hut with two students, a wife and some kids and a couple of cows, or whether your Guru is a great lama in a monastery sitting on a high throne, they’re equal in your meditations. So if our Gurus are equal in our meditations, then in life we must treat them equally also.
So if I give up Dorje Shugden’s practice then I’m telling the whole world Zong Rinpoche is wrong. I don’t trust in Zong Rinpoche. Because how can I take 10 parts of Zong Rinpoche and take one part away and say the other nine is still good? I’m immediately saying that he is wrong. If I give up my Dorje Shugden practice, then Zong Rinpoche is wrong, then Trijang Rinpoche is wrong. Then therefore, that would lead me to believe that the practices, the lineage, the oral transmissions and everything else they gave me is wrong. Because why? They practiced Dorje Shugden so they lost their vows, they’re evil, they’re bad, they went to the three lower realms, so naturally whatever they gave me is also wrong. If that is wrong, why continue practicing? Why?
Now, if I give up Dorje Shugden and run along with the other people who say, “Oh you know, I gave up Dorje Shugden. Now I’m clean, I’m good, I’m pure, I’m okay” – instant fame overnight. Go for the Dalai Lama’s teachings, go take pictures with the Dalai Lama, hang out in the Dalai Lama’s, you know, palace and attend… that will be beautiful, I mean, that will be such an incredible honor. But you see I can’t give up my Guru for another Guru. Ever.
I’m not paid by the Chinese, I have no contact with the Chinese government. If they want to give me money, I’ll take it, I’ll use it for good things, help old people, you know, build hospitals, I’ll do good things with it. I don’t get anything from the Chinese government. I don’t…
There’s never been once I prayed to Dorje Shugden in the last 30 years, “May the Dalai Lama have short life or be harmed or may Tibet lose out, may people be harmed, may the Nyingma lamas die, may the Nyingma lineage crash and suffer.” Not one time have I ever prayed for something like that. So, people on the Internet write, “Oh, Tsem Tulku is not a Rinpoche anymore because he practices Dorje Shugden.” My goodness, how did I become unthroned, dethroned overnight? You mean these people can override the Gaden Tripas, can override the Abbots, can override the oracle to say I’m not a, I’m not Tsem Rinpoche anymore just because I practice Dorje Shugden suddenly? Who are they? Faceless people behind the computer screen writing not nice things to other people.
And then “Tsem Rinpoche prays to a devil Shugden.” The devil Shugden? I’m not praying to any devils. I’m praying to Shugden, not a devil. Because if you’re right, Trijang Rinpoche and Zong Rinpoche are wrong. Now remember the ramifications: if Trijang Rinpoche is wrong, the Dalai Lama is wrong. Why? If one lama can be wrong, another lama can be wrong. If we want to go down that route that our Gurus can be wrong, then the Dalai Lama can be wrong, all the Gurus can be wrong, we don’t need to practice. Just give up everything and go to the beach. Do we want to go down that route? Would you like it if you come to me and I say, “This lama’s wrong, that lama’s wrong, this lama’s good, that’s good, don’t go here, that one’s wrong, this is a liar, this is a good one, this is practicing a demon, this is not”? Or would you like me to tell you, “You practice who you like, you check out your lama and you follow all the way, develop a good heart”?
So for me, if I give up Dorje Shugden, that means Zong Rinpoche’s wrong, that means all my practice is wrong, that means my 30 years are wasted, that means I’m practicing a spirit, that means I’m going to the three lower realms. Everything is gone. That means I’ve been tricked by Zong Rinpoche. If I continue practicing Dorje Shugden, I’m on Zong Rinpoche’s side. But guess what? I am suddenly against the Dalai Lama. I’m not allowed to attend his teachings. I’m not allowed to attend his talks. I’m not allowed to attend his meetings. I’m not allowed to go near him. I’m not, in fact, as a Tibetan, “chö de sang sing”, we need to separate Dorje Shugden practitioners from non-Dorje Shugden practitioners. That means as a Dorje Shugden practitioner, within the Tibetan communities I am not allowed to mix with the non-Dorje Shugden practitioners. I’m not allowed. Ok? I don’t know what you want to call that, a ban, an edict, advice, whatever you want to call it.
Gaden Monastery, Gaden Shartse Monastery has 1300-1400 monks when I arrived. A few years ago during the initial stages of the Dorje Shugden ban, 600 monks, 550-600 monks left Gaden Shartse to form their own monastery, right next door to Gaden Shartse. So Gaden Shartse is not practicing Dorje Shugden they say, which they’ve been practicing for hundreds of years. Then there’s a wall and next door is Shar Gaden Monastery. Those are the Gaden monks… those are the Gaden monks who are practicing Dorje Shugden. So you have Shar Gaden Monastery, 600 monks practicing Dorje Shugden. There’s a wall and then there’s the Gaden Shartse monks who don’t practice Dorje Shugden. But guess what? They’re not allowed to mix, they’re not allowed to talk, they’re not allowed to be friends, they’re not allowed to go have tea, they’re not allowed to go have dinner, they’re not allowed to join pujas together, they’re not allowed to be associated with each other. Why? Because the Tibetan leadership tells us that Dorje Shugden practitioners are against the Dalai Lama, they are evil, they are pro-China, they are wishing the Dalai Lama ill-health. Where did this come about? How did that happen?
I am sure within Dorje Shugden practitioners – there are millions of us – there are a few people who are not nice people, there are a few people who are not real practitioners, that are not honest, that steal, that lie, that are violent, that commit crimes, that are thieves. What? If you have one American person who is not a nice person, ten persons, ten American people who are not nice people, does that mean all of America is not nice? Does it mean that as soon as you see an American… so if you see ten American people who are thieves, who are liars, who are rapists, then all Americans are rapists, all Americans are liars, all Americans are bad? And then you keep saying that on tweets, on Facebook, on social media platforms, you leave comments – “Oh, he’s American, he’s bad. He’s American, he’s bad. He’s American, he’s a rapist. He’s American…” My grandmother’s an American, she’s a rapist? Hello? My grandmother is an American, or was before she passed away. Is she a rapist? I don’t think so. So there are Dorje Shugden practitioners who are grandmothers, who are old men, who are ladies, who are nurses, who are doctors, who are husbands, who are wives, who are children. There are Dorje Shugden practitioners who are Abbots, Gaden Tripas, Sharpa Choejes, Jangtse Choejes. You have Dorje Shugden practitioners who are erudite geshes, monks, nuns. There are farmers. There are doctors. They’re all collaborating with the Chinese to hurt people? They’re all evil? They’re all demon worshippers? You mean they’re all praying for the Dalai Lama to die?
If Dorje Shugden was so powerful and his intention was to kill the Dalai Lama then why is the Dalai Lama still alive and doing quite well? Because the Dalai Lama cannot be harmed, because he’s a Buddha, because he’s highly attained and because the Dalai Lama cannot be harmed by anything negative. So 500 billion people can be doing puja of a spirit to go and harm the Dalai Lama, I don’t think one single hair on his body can be harmed and I don’t think anyone needs to worry about that. And I don’t think one single Nyingma teacher, Nyingma master, Nyingma lineage holder will be harmed. If one single Nyingma takes refuge in the Buddha, no spirit can hurt him. Refuge is refuge. And if a Nyingma practitioner can be hurt by a spirit then what happened to karma? Karma exists. The harm we get comes from karma, not Dorje Shugden.
So for me, I’ve had people write to me, hundreds of messages and letters. I have people write to me and say, “Oh you know, you’re a practitioner… no no, you are Zong Rinpoche’s student, you should stand up and you should come out of the closet with your Dorje Shugden practice.” Then I have people tell me, “Oh, you know, it’s very good that you respect the Dalai Lama, you don’t practice Dorje Shugden, you’re a good monk, you’re a good Rinpoche, I’m gonna follow you.” Well, thank you for the endorsement. Then I have people who tell me, “Well, your teachers are all Dorje Shugden practitioners and you don’t talk about Dorje Shugden so which one are you?” I have all types of people. You see, if I come out as a Dorje Shugden practitioner, I have one group of people like me, another group of people don’t like me. If I come out as a non-Dorje Shugden practitioner, I have another group of people who don’t like me and call me a traitor and I have another group of people who like me. Now what do I do? Who do I make happy? Should I make the non-Dorje Shugden people happy? Should I make the Dorje Shugden people happy? Who should I make happy? Can we make the crowd who is fickle all happy? Can we make everybody happy whatever we do? Buddha had critics against him. Buddha had people trying to kill him. Tsongkhapa had critics. Great Panchen Sonam Drakpa, Tulku Drakpa Gyeltsen, Duldzin Drakpa Gyeltsen, the Sakya Khönmas, the Karmapas, the Gaden Tripas, all had their detractors. Even the great 13th Dalai Lama had people who didn’t like him and criticized him. Who am I?
So what does everybody want out there? You want me to tell everyone Zong Rinpoche is a liar and give up Dorje Shugden? And then jump with the Dalai Lama crowd and take pictures with the Dalai Lama. Yeah, the center goes up, people will come, I get praises, everybody says I’m wonderful and all that stuff but you know what? I have a conscience and this is a practice of conscience. What is my conscience? I never ever practiced Dorje Shugden to hurt one single person, let alone the Dalai Lama. So you can say that I’m collaborating with the Chinese government, you can say that I’m wishing for the Dalai Lama to be harmed, you can say that I am wishing for him to have a short life. You’re saying that I’m against the cause of Tibet; you can say whatever you like but you see, all your voices that arise from ignorance will not override the voice of Zong Rinpoche in my mind. I practice Dorje Shugden because my living refuge, my root guru, my lineage master, my teacher, my incredible Dharma friend, His Holiness Kyabje Zong Rinpoche gave me this practice and he has passed away and I will never give up the practice or give up my Guru. And you can say whatever you like or criticize me in any way you like, you can do any type of negative speech, hate tweets, hate Facebook messages, you can send all kinds of negative emails, you can leave negative comments on my blog, you can do all of that but that’s not going to deter me from my faith, practice and integrity and promise that I made to Zong Rinpoche. It’s as simple as that. You see Kyabje Zong Rinpoche wasn’t wrong. Kyabje Zong Rinpoche never practiced a demon. Kyabje Zong Rinpoche never prayed for anyone’s harm ever.
So I would love to have a reconciliation between the Tibetan leadership and the Dorje Shugden practitioners that number in the millions. When I say number in the millions, I kid you not. I am part-Tibetan, I know the monasteries, I speak Tibetan, I’m in contact with many monasteries, I’m in contact with many teachers, geshes, lamas throughout Tibet, India, Nepal, around the world. I have been for many years. This is my people, this is my world, this is my territory, if I may say so. I’m in contact with all of them. Even one monastery in Kham commands the allegiance of hundreds of thousands of disciples who, when they have a special event, they come to the monastery for it.
So therefore there are millions of Dorje Shugden practitioners around the world and within the Dorje Shugden practitioners, there are bad people, there are thieves, robbers, rapists, liars, false teachers, false monks, people who have no integrity. There are some but don’t judge the actions of a few who label themselves Dorje Shugden practitioners to be the overall label of all Dorje Shugden practitioners. That is wrong. Do not tweet, Facebook or message people negative messages threatening them, to kill them, to wish them ill, that they are devil worshippers, that they’re demons, they’re evil, they’re negative, they’re against the Dalai Lama. Don’t do things like that. Don’t set up pages on the Internet, don’t set up pages on Facebook or any of the Internet social media platforms to specifically attack and hate and destroy other people, alright?
Then you may say, “Well, some of you protest against the Dalai Lama.” Look, I don’t know about the protests against the Dalai Lama. I didn’t start them, I didn’t plan them, I don’t fund them, I’m not involved with any of that, none of that. I’m not involved with the protests. In the Western world, where Tibetan Buddhism has spread, that is the custom of Western people to protest against something they don’t like. They didn’t bomb anyone, they didn’t harm anyone, they didn’t hurt anyone. They are unhappy about something. That’s between them and whoever they’re protesting against, in this case the Dalai Lama. I respect their right to protest. They didn’t receive teachings from the Dalai Lama, they don’t have a spiritual connection to the Dalai Lama, they don’t have samaya or relationship with the Dalai Lama. So if they have something that the Dalai Lama doesn’t like, they protest. That’s their right, that’s what they wish to do, that is their prerogative, that is what they’re brought up on, that is what they’re used to, that is their culture, that is their country, that is their government, that is their constitutional right to protest. Whether their protest is good, bad, right or wrong, it’s not for me to judge. I respect their right to protest. It doesn’t mean, it doesn’t mean that I agree with everything.
Now the people protesting, some of them, not all – there are people protesting from all walks of life – are from a Dharma center based in England and by all rights and accounts, before the ban of Dorje Shugden, their teacher – in the monasteries, when I entered Gaden – was considered an erudite and great and very powerful, knowledgeable geshe of the highest caliber, and the highest learning. And I respected this great geshe – Geshe Kelsang Gyatso – very much. That’s before the ban, that’s before all the Dorje Shugden issues. I used to, at a very young age, read Geshe Kelsang Gyatso’s books and just be amazed at the clarity, be amazed at the knowledge and be amazed at what I learned from it, and from a natural inclination, I respected very much what was in these books and how it helped me.
So I have a natural respect for Geshe Kelsang and his organization based on spiritual reasons, which is the books. The teachings that are in these have benefited me very much. Any other activity that they may engage in, that is up to them, that is their issue, that is their prerogative, that is their right, that is their thing. You can go talk to them; you don’t have to talk to me about it. You don’t have to talk to me about it because I’m not involved. I’m not saying I’m not involved to absolve myself and say, “Oh, they’re bad and I’m good. I’m so goody, be on my side, don’t be on their side.” That’s not the message I’m sending you. I’m telling you they’re not happy about something; this is the way they express it. That’s their right, that’s their prerogative. I don’t see them harming people, I don’t see them hurting people. I don’t see them doing any damage or anything to them.
In fact, what I’d like to personally request with the deepest humility, with the most, utmost respect and with faith and with a lot of pain, I would like to request His Holiness the 14th Dalai Lama to send people to speak with the leaders of the Dorje Shugden community and to settle this issue amicably. I am not asking His Holiness to attend the meetings or for His Holiness to answer our questions or for His Holiness to say aye or nay. I don’t request that at all. I’m requesting that the Tibetan leadership, His Holiness, his ministers or people send qualified, knowledgeable individuals who have studied the Sutras and Tantras, who understand the Dharma, to have a meeting with the community leaders of the Dorje Shugden group again and have an open forum, debate if you like, televised – oh I’m sorry – videos and with audience to talk out the issue.
The issue here is not whether Dorje Shugden is good or bad. The issue is this: there are going to be millions of people who practice Dorje Shugden and they’re not going to give up. There are going to be people who don’t practice Dorje Shugden, who think Dorje Shugden is bad and there’s this segregation. So in the West, you have Dharma centers where you show up, they whisper, “Oh, is he practicing Dorje Shugden? Is he doing Dorje Shugden? If he’s Dorje Shugden, he’s bad.” Come on, there’s more aspects of my life and who I am than just Dorje Shugden. Check my education, check my work, check my background, what I do, my family, what I have been doing, what my intentions are, to judge me – if you have to judge me – of whether I’m a good person or not. “Oh, he’s Dorje Shugden, he’s bad” – it’s like saying earlier the example I gave you, “Oh, there’s 14… there’s 10 American killers and rapists, so if he’s American, he’s bad. Don’t let him in.” How ridiculous! How ridiculous to judge a whole nation based on a few people. How ridiculous and illogical to judge a whole group of practitioners based on a few practitioners.
Now if you want to say that Dorje Shugden people were violent and hurt people and harm people, perhaps they did, I have no idea. But there are non-Dorje Shugden practitioners who also harm people too, so should they give up what they believe in? You mean, only Dorje Shugden practitioners harm people, hurt people, are damaging? Only they are traitors or liars or, you know, really Satanists? You mean everybody who doesn’t practice Dorje Shugden are pure, perfect, no blemish, no stain, are doing their practices? That means everybody in India, Dharamsala, are becoming Buddhas every single day. There should be no Tibetans left who doesn’t practice Dorje Shugden. Every person who doesn’t practice Dorje Shugden must be floating away as a Buddha and all the Tibetan land is empty.
Are you telling me if we practice Dorje Shugden then you know, that’s it, we’re bad, we’re evil, you know, they’re collaborating with the Chinese government, they are liars, they are murderers, they’ll kill us? And people send me pictures and pictures of people who have been hurt and damaged and, you know, cut up and they say, “Oh Dorje Shugden people did that!” I didn’t do that. I’m a Dorje Shugden person, I didn’t hurt anyone, I didn’t beat up anyone, I didn’t kill anyone, I didn’t blow up anyone, I didn’t get any money from the Chinese. I didn’t do any of that. So why are you telling me all that? It’s not good for your karma, it’s not good for your speech, it’s not good for your practice.
So there are a group of people – and it’s growing – that are practicing Dorje Shugden and there’s a group of people who believe Dorje Shugden shouldn’t be practiced. In any conflict around the world, secular and religious, the leaders should appoint people to talk to the group that’s in conflict. To sit down and talk and find a middle way, to find a resolution, to not let this problem continue. The separation, the pain, the anger, the fighting, the vulgar language, the threats, the accusations – this must stop because it’s harming Buddhism. It’s harming Tibetan Buddhism, it’s harming the good name of the Dalai Lama, it’s harming the good name of great masters such as Trijang Rinpoche, Kyabje Zong Rinpoche, His Eminence Geshe Kelsang Gyatso Rinpoche, etc., etc., etc. Their good name should not be harmed. We’re all on the same side. Whether you are a Dorje Shugden practitioner or not, we believe in Shakyamuni, the Lord Buddha, we believe in His enlightenment, we believe in His Four Noble Truths, we believe in the Twelve Interdependent Links, we believe in karma – cause and effect, we believe in the Six Realms of Samsara, we believe in the Three Times – past, present and future, we believe in the Six Ornaments and Two Great Jewels, ‘gyen drug chog nyi’. We believe in Nalanda, we believe in Guru Rinpoche, we believe in Samye, we believe in Atisha, we believe in the Kadam set of teachings, lojong, we believe in transforming our mind, we believe in making offerings.
You see, the only difference that Dorje Shugden practitioners have with other people is that they practice Dorje Shugden. Now this has not been an issue prior to 1996 for 400 years. Why suddenly everybody who practices Dorje Shugden are Chinese followers? Trijang Rinpoche and Pabongka Rinpoche lived in Tibet, they had nothing to do with the Chinese government. So what… and I don’t think Trijang Rinpoche and Pabongka Rinpoche murdered anyone. I don’t think they collaborated with the Chinese government. I don’t think Trijang Rinpoche every day prayed that the Dalai Lama would die – his own disciple, his own student? On one hand, he’s giving teachings to the Dalai Lama every day; on the other hand he’s praying to Dorje Shugden “May Dalai Lama die”? Does that make sense to anyone?
So you’re saying that from 1996 when the ban started till now, Dorje Shugden practitioners are collaborating with the Chinese government, they’re harmful, they’re evil, they wish Dalai Lama to be harmed, they wish Tibet doesn’t reach its purpose or goal, whatever they want for their country? So prior to 1996 when Dorje Shugden has been on the scene for 400 years, what were those people praying? Doesn’t make sense.
So therefore, let me repeat. I am sure there are so-called Dorje Shugden practitioners who are not nice people, who are not kind people, who do harm other people. But that doesn’t mean the other millions of Dorje Shugden practitioners are the same as them. I am sure there are non-Dorje Shugden practitioners, of which some are not very nice people, and just because they don’t practice Dorje Shugden doesn’t make them an instantly qualified Dharma celebrity and perfect. I don’t think so.
So I don’t… I don’t show… I have not written or said anything negative about the Dalai Lama in the 30 years that I’ve been teaching Dharma. And if I’m alive for the next 30 years, you’re not going to hear anything negative from me about the Dalai Lama. Let me tell you why. Because he’s one of my Gurus and I received ordination and teachings from him. It may be easy for some of you to criticize the Dalai Lama and say things against him but I can’t. You see, according to Ashvagosha, I can’t. According to Ashvagosha, if I have a few Gurus and their… and their views conflict and even are opposite, I pick the view that benefits me the most. That creates the least conflict in my mind – in MY mind – and I follow it without criticizing the other Guru that has the opposite view. So if one guru tells me to practice ‘A’, the other one tells me ‘B’, then I practice ‘A’ or ‘B’… if I choose ‘B’, I don’t criticize ‘A’. That’s what Ashvagosha tells me, in the “Fifty Verses of Guru Devotion”, Guru Panchasika.
So therefore, I don’t say negative things against the Dalai Lama because I still have samaya. You see, my priority in life is not to be in your good books. My priority in life is not to attend the Dalai Lama teaching-after-teaching-party and mingle with the who’s whos, and take pictures with all their Holinesses and then have all my hats on, and then show up here, and then put my picture there, and tell you, “Oh, I’m so holy, I went to an after-Dalai Lama teaching party.” My goal in life is not to fight for a country or fight for some political ideology, I’m not interested in that. I have put on the robes of Shakyamuni, I have shaven my hair, I have taken on the vows of a monk. My sole intention in life is to practice the Buddha’s teachings, gain compassion, kindness – if possible, Bodhicitta – and a correct view of Emptiness, and to transform my mind that the negative situations that I perceive become positive situations and stop perceiving them as negative. My intention in life is to have Guru devotion and do the practices my teacher gave me, of which one of them is Dorje Shugden. That is my intention in life. That is my main intention in life. And anyone who is karmically connected with me, I’m going to teach them whatever my teacher has taught me. Anyone who is karmically connected with me, I will share with them the methods I’ve learned from my teacher. That’s all I have. I can’t make up something.
And in the tantric code, you are not allowed to actually reveal your Yidam, your meditational deity and your Protector. You’re not allowed to reveal. So if your Yidam happens to be Green Tara, you don’t run around telling people, “Hey, my Yidam is Green Tara.” If you follow the old Kadam tradition of Geshe Langri Tangpa, of Geshe Chekawa, of Jowo Atisha, etc., etc., which the Gelug teachings are based upon, humility is the key. So to run around and to sit on some cushion and wear something grand and say, “Oh, my Yidam is Tara and I do this meditation and I do that practice and I do this mantra and I’ve done this much”, it’s a way of feeding the ego instead of destroying the ego. You’re using Tara to feed your ego, you’re using your Yidam to feed your ego.
So within the monastic system of Gaden, Sera and Drepung, humility is very, very much encouraged. In fact, in Sera, Drepung and Gaden… in Drepung and Sera, in your room you’re not even allowed to use your vajra and bell. If you’re going to use it, you need permission. In Gaden, you’re allowed to use it with permission. And the reason for that is not to pretend you’re some great tantric practitioner with your vajra and bell ringing away, with your damaru in the room, while the monk next door is trying to study. So the whole point of not showing your tantric practice is to remain humble and quiet. The true show of tantric attainments, the true show of tantric results is you have great compassion, you have a clarity of the mind, you have an evenness of the mind, you have a tolerant attitude, you have a kind attitude, you’re generous, you’re meditatively at equipoise, you are learned and you have great patience and endurance, and you are able to take on the sufferings of other people. Those are the attainments of tantra that we wish to achieve and if someone has tantric attainments, they will have these qualities. Those are very easy for people to see without even advertising.
So therefore, you don’t run around telling people who is your Yidam, who is your Protector. In fact, the Yidam is even more secret than a Dharma Protector. Kensur Jampa Yeshe Rinpoche told me once, if we are even to hold or keep or exhibit a picture of our Yidam, for example if our Yidam is Green Tara, we should have a Green Tara picture, photo or a statue covered up and put away in a cupboard where no one can see and think, “This is my Yidam” and then we have a duplicate picture or thangka or statue to be displayed but think that’s not the one being displayed. So in that way, you can even display your tantric deity, your Yidam and your Protector practice.
And if you go to the Tibetan monasteries, the traditional ones, you will see that they have a separate room for the Yidams and they have a separate room, for example in many of the ‘goenkhangs’ they have Yamantaka, Guhyasamaja and they have Chakrasamvara separate. And along with that, next to that they have the Protector chapels. And the Protector chapels are pretty much covered up, even the deities are covered up, the faces are covered up because the key is secrecy of practice. Secrecy of practice is said to confer higher and quicker attainments. The reason is because when you don’t have ego then it’s easier to replace the ego with compassion.
So therefore, I’m not hiding my Dorje Shugden practice, I’m not ashamed of my Dorje Shugden practice. People say, “Wow, you know, you hide your Dharma practice, and then we all knew, and then now we’re going to make you come out.” No one made me come out. No one can force me to talk about what I don’t want to. You see, your tantric practice, your tantric Yidam and your tantric deity and your Protector are meant to be secret according to tantric codes. And if anybody is running around on the Internet, on social media, advertising their deity is this and this and this and this and very obvious about it, then you create hindrances to your tantric practice.
So now, why am I telling you I received Dorje Shugden’s initiation? Why am I telling you that, “Yes I practice Dorje Shugden”? It’s not to show off. In fact, perhaps I’m inviting more problems for myself. Why am I speaking about it? Because I’ve seen great sufferings created by the segregation of this ban against Dorje Shugden. I’ve seen my Dharma brothers and sisters separated. I’ve seen families separated -mothers won’t talk to their kids who practice Dorje Shugden. I’ve seen monks separate in the monasteries in the hundreds. I’ve seen old monks cry and wish they had died years ago before the ban came. I’ve seen friends split up. I’ve seen myself with people I’ve helped on the Internet, people I’ve sent gifts to, people that I’ve given advice to, people I’ve given spiritual solace to on the Internet and suddenly when I practice Dorje Shugden, they find out, they cut me off, they unfriend and they just disappear. My practice of Dorje Shugden had nothing to do with the help that I rendered to you out of good faith, with good motivation for you. So for you to unfriend me, doesn’t make me feel bad in any way. It actually reflects who you are, which is when something’s not right, you just abandon the person immediately. That’s not how I operate but it’s okay. I’ve got enough friends, I don’t need so many friends.
So my point is, I’ve seen families separate with my own eyes. I’ve seen teachers leave monasteries. I’ve seen people’s houses being thrown with stones because they practice Dorje Shugden. I’ve seen people being threatened. I am threatened. I am threatened and told that I will be killed, I will be beaten, I will be poisoned. I am threatened, I am sent vulgar messages from people all the time because I practice Dorje Shugden. I see other people being beaten, being hurt. I’ve seen other people being ostracized and segregated. And you know, there are 24 Tibetan settlements throughout India and there are over 150,000 Tibetans living in India alone and I’ve seen with my own eyes that there are signages all over the Tibetan camps in the 24 settlements and monasteries, over teahouses, over restaurants, hospitals, public gathering places – “If you practice Dorje Shugden, you may not enter.” What are the ramifications of that? That’s like in America when they say, “If you’re colored, if you’re not white, you can’t drink from this fountain. You can’t ride on the front of the bus. If a white person comes in and you’re a black person, you have to get up and you have to give the seat to the white person.” That’s like saying that blacks should go to one school, whites should go to another school, and it’s okay. It’s not okay. You see, to put up a sign to say if you practice this religion and you’re not allowed in this restaurant and in this hospital, in this teahouse, in this shop, in this government building… yes, public privatized businesses such as teahouses have the right to not serve anyone they wish not to serve, but you don’t wish to serve a person because they practice Dorje Shugden? Dorje Shugden people are buried with you in the same graveyards. Dorje Shugden people share the same water, share the same building, share the same air. Are you going to be infected by them just because they’re near you? Where does this go? So if they’re Dorje Shugden practitioners, you don’t marry them? You don’t have dinner with them? You disown them? You don’t show compassion, you don’t show love because they practice Dorje Shugden? Where in Buddha’s teachings did it say, “If they don’t agree with your view of religion, if they don’t agree with Buddhism, if they don’t agree with what you’re thinking or if they practice Dorje Shugden”… where in Buddha’s teachings – show me – that it says, “we can’t associate with them”? Where does it say that?
People like to say, “Hey, Tsongkhapa never talked about Dorje Shugden so Dorje Shugden is not a practice we should talk about.” Tsongkhapa never talked about Palden Lhamo but we practice Palden Lhamo. Tsongkhapa never talked about many deities and many practices but the other sects, the great Kagyu, Nyingma, Sakya they practice it. Tsongkhapa never talked about Vajrakilaya, Dorje Phurba. It doesn’t mean it’s wrong. So when people say that it’s not what Tsongkhapa taught therefore it should not be practiced, show me where it says that if you practice Dorje Shugden we should segregate you, that you’re going to go to hell, that you’re bad, that you’re wrong. Show me. Show me where it says in the Buddha’s teachings that everyone should have compassion, be allowed to have compassion towards, except for Dorje Shugden practitioners. Show me where it says that in the Buddha’s Kangyur, the spoken words of the Buddha and Tangyur, the commentaries. Please show me. Where does it say that? That, “If you practice Dorje Shugden, you should be separated”.
So when you go to these teahouses, government buildings, hospitals, when you go to these – I’m talking about the Tibetan ones – and they put up these signs, “If you practice Dorje Shugden, you may not enter”… What, if there’s a Dorje Shugden practitioner next to you and he gets run over by a car and he needs medical help, you don’t touch him? You don’t help him? You don’t assist him because he practices Dorje Shugden, because he’s impure, he’s unclean? Where do we stop? Where do we stop the prejudice and segregation because they practice Dorje Shugden? In history, there have been people that said if you practice this religion and that religion, we can’t associate with you. The witch-hunts of America and Europe – if you are not a certain Christian sect, we burn you at the stake. People believed that to be correct. We don’t believe that to be correct today. People are people and people are entitled to practice what they wish. So you may say to me, “Oh, there is no ban, because what, you’re all practicing Dorje Shugden.” There is a ban. There is a ban because everyday, I receive threats. I receive negative vulgar comments about my practice. And if you practice, if you practice, you are automatically not clean and dirty and looked at with suspicion and not included. That’s a ban. Now if that’s not a ban, that’s a ramification of someone’s advice to say don’t practice Dorje Shugden. That’s the repercussions.
So therefore, for all these years, I don’t talk about Dorje Shugden or my practice, not because I’m lying or I’m afraid or I’m hiding. It’s very simple. According to the tantric code, you don’t talk about your spiritual practices, especially your Yidam and Dharma Protector. That’s one. Number two, my teachers have told me to remain quiet and I consult the Dorje Shugden oracle once in a while, a few times a year, for advice. His Holiness the Dalai Lama consults Nechung; I consult Dorje Shugden. Trijang Rinpoche, Zong Rinpoche all consulted Dorje Shugden so I follow in their footsteps of that tradition. And I personally have gotten very good results from consulting the oracle of Dorje Shugden. And every time I consulted Dorje Shugden in the last 20 years through five different oracles, qualified oracles trained by Trijang Rinpoche, there has never been one time where Dorje Shugden has said one single negative word against Dalai Lama or the ban or anything. Dorje Shugden always consistently talks about Lamrim, the teachings, generating a good heart, lojong and gives you pujas and recommendations and spiritual practices to overcome certain obstacles that we may have in our life. But most of the time, Dorje Shugden teaches us to practice patience.
Never once has Dorje Shugden – and I’ve had many audiences with him through the oracle – degraded or berated His Holiness the Dalai Lama in any way, at all. This I know. Even the current incarnation of His Holiness Kyabje Trijang Rinpoche, who has been recognized by the Dalai Lama, the current Dalai Lama and by the Dorje Shugden oracle on separate occasions – they were given the names separately and they both chose the exact same boy to be the true incarnation of Trijang Rinpoche – even the current Trijang Rinpoche, he’s 30 plus years old, has never said one negative word. Because I am friends with some of his personal attendants and assistants, never once has Trijang Chocktrul Rinpoche said one negative word against His Holiness and even in Trijang Chocktrul Rinpoche’s Dharma center, Trijang Institute in Vermont, he has a beautiful picture of the Dalai Lama in his altar as he has had since day one at the opening of his center. And I follow the example of Trijang Chocktrul Rinpoche, the incarnation of Trijang Rinpoche, and I follow the example of Dorje Shugden in trance, who never speaks negative things about the Dalai Lama. And also Dalai Lama is one of my teachers.
So Your Holiness Dalai Lama, I need to continue my practice, and I mean no disrespect to you in any way – none. And for those people who are not happy with the Dalai Lama, for his speech or whatever they feel he’s doing, I mean no disrespect to you either. As I mentioned earlier, there are people who are protesting against the Dalai Lama. Who they are, what they are, they have their right, they have their issues and they are unhappy about something – should talk it out and settle it. I don’t think they’re bad people, I don’t think they have any bad intentions, and if they do have bad intentions, we can suss that out, see that very clearly after they have talks. After you have a talk, they’re still doing that then there’s something wrong. But before you have a talk and they’re protesting, talk to them.
So no Dorje Shugden oracle has ever spoken against His Holiness. Nope, Dorje Shugden has never spoken against His Holiness and whether you believe Dorje Shugden can take trance or not it’s okay. Trijang Rinpoche believes it, Zong Rinpoche believes it; I follow in the same foot tracks. I’m not validating my belief by them; I believe it and I’m telling you so did they. If we believe in Trijang Rinpoche’s lineage and teachings, that’s part of his lineage and part of his… what he taught is correct!
Now, I have not told people I practice Dorje Shugden to the world. I don’t think it’s necessary. I’m not afraid, I’m not ashamed, I’m not embarrassed, I’m not hiding, I’m not doing anything for my reputation. Recently, I consulted one of my teachers and I consulted the Dorje Shugden oracle and they said now I may speak about it openly. So I have permission from my Guru and I have permission from my Protector to speak about my practice of Dorje Shugden, which I have kept quiet for many years because of the tantric code.
You see, I don’t need to justify to anyone out there why I keep my practice secret. If I may be direct and I don’t mean to be rude – you don’t pay my bills. You don’t give me teachings. You don’t take care of me, you don’t know me, you’ve never met me, you know nothing about me, so don’t presume or judge me of why I’ve kept my practice quiet. And I don’t need to justify to anyone out there why I kept it quiet and to reveal. If you come on my Facebook page and my blog page and my YouTube and my public talks and you like what I’m teaching, take what I’ve taught and practice it. You don’t have to keep examining if I’m a Buddha or not, or if I’m pure or not. Let me tell you straight out, I’m not a Buddha, I’m not perfect, I’m not holy. I am just an ordinary Buddhist monk with a little bit of knowledge and I’m trying to share this knowledge. And by the way, I’m teaching Buddhism not because I want to, but because I’ve been commanded, ordered and instructed by my teachers repeatedly to teach.
So again, I have integrity with my teachers, and they tell me to teach, I go and teach. It’s not because I think I’m qualified. If what I’m teaching, you think is good, that’s fine. It doesn’t matter what I eat, it doesn’t matter where I live, it doesn’t matter what furniture I use, it doesn’t matter what pets I have, it doesn’t matter what car I have, it doesn’t matter what part of the world I live in. It doesn’t matter if I’m black or if I’m white, it doesn’t matter what Protector I practice, it doesn’t matter what Yidam I do. If I’m doing my practice and I’m keeping my commitment to the guru, that’s my business. I didn’t ask you to be my student, I didn’t ask you to be my close associate, I didn’t ask you that. So I don’t need to justify. I do not need to explain to anyone out there whether I practice or not practice.
May I be firm and direct respectfully? Mind your own business. I don’t come into your life and tell you what to do and what to practice. I don’t tell you what Guru and what Dharma Protector you can practice. I leave it to your free will. That is called the freedom of religion. So don’t tell me I have the freedom of religion and then tell me I can’t practice Dorje Shugden because the Dalai Lama said so. So? The Dalai Lama told you not to lie, do you all not lie? The Dalai Lama said don’t cheat, the Dalai Lama said to practice renunciation, are you practicing everything the Dalai Lama is saying perfectly, to be in the position to judge me or judge anyone else? I don’t think so.
So before you start judging me on my practice of Dorje Shugden because the Dalai Lama said so, the Dalai Lama said many other Dharma teachings and many other no-no’s and restrictions that we should not be doing. Are you following all those? The very fact you can send vulgar languages, did the Dalai Lama tell you to send vulgar languages? Will the Dalai Lama approve of you sending vulgar languages, death threats and negative, insinuative comments about my life, my background, my family, who I am or what I do? Will he approve? You ask yourself that with all open conscience. If your mind tells you yes, the Dalai Lama will approve of you degrading me, that’s your choice but I don’t think so. I don’t think so.
So what I practice is not your business. If you want to come on my Facebook page, my social media page, my blog page and my YouTube and you want to listen, please do and if it benefits you, I’m very happy. If you do not like what I practice, you do not like my lineage, you don’t like my lamas and my Dharma Protector, I do not apologize to you but I will tell you, I will not change my ways to make you happy. I will do my practice to make my Guru happy because he is much more important to me and my commitment. So it’s none of your business what I practice and I don’t need to explain anything. Whether I tell you now I practice or I don’t tell you 10 years ago or I tell you 20 years later, or I don’t or I do tell you, it’s none of your business. You don’t pay my salary, you don’t pay my bills, you don’t take care of me, you don’t help me, you don’t assist in any way. I don’t owe you anything. I’m providing Dharma teachings for free. I’m using resources and I have staff that need salary and I have high expenditure and I’m providing Dharma platforms for free. If it helps, it helps.
I have never said one negative thing about the Dalai Lama. I’ve not said anything negative about any other lineage or any practice. You can dig all you want in the 30 years that I’ve been teaching, written or spoken. You will not find such a thing because I don’t believe in such a thing. See, Kyabje Pabongka Dorje Chang in Lamrim said to criticize another sect, another form of Buddhism is equivalent to killing one thousand Buddhas and the karma that’s collected from that. Of course we can’t kill a Buddha but if we hypothetically can kill a thousand Buddhas, think about the karmic repercussions of that. It will be equal to that. Because I read that in the Lamrim, spoken by Pabongka Rinpoche and written by Trijang Rinpoche – Trijang Rinpoche was a scribe – then definitely these two lamas believed in that and I believe in them. I don’t criticize other sects. I have never criticized… I don’t even criticize another religion.
So this is my life, this is my practice, this is my spirituality and if we’re karmically connected, wonderful. Don’t call me sectarian because I practice Dorje Shugden. There are lineage holders of the Karma Kagyu, Drupchen Kagyu, Drukpa Kagyu, Shangpa Kagyu. There are lineage holders of the Gelugpa – Gaden Tripa. There are lineage holders of the Nyingma. Are they all sectarian because their lineage holders have one lineage? You don’t see the Gaden Tripa giving Guru Rinpoche initiations; does that mean he’s sectarian? You don’t see Sakya Trizin or the lineage holders of the Kagyu sect or Nyingma sect giving initiations of Tsongkhapa, encouraging Tsongkhapa’s practice; are they sectarian? I don’t think so.
I think every lineage has their own special unique practice, their own special unique traditions and their own special way for Enlightenment. So if Gaden Tripa doesn’t give initiation of Guru Rinpoche, the head of the Gelugpa sect, the holder of Je Tsongkhapa’s throne, His Holiness Gaden Tri Rinpoche, Gaden Tripa, the holder of Tsongkhapa’s throne… if he doesn’t give Guru Rinpoche initiations and teachings, which he does not, does it mean he’s sectarian? No!
So if I don’t wear the clothes of China, does it mean I don’t like China? If I don’t wear a kimono, does it mean I don’t like Japan? So if I don’t… if I practice Dorje Shugden, why is it I’m sectarian? Show me where is it that I’m sectarian. Dorje Shugden doesn’t tell me to harm anyone. Dorje Shugden tells me to respect all lineages and all Dharmas. Dorje Shugden tells me and teaches me to be kind. You show me where in my teachings, in my life, in my practice, in my talks that I’m sectarian or that by practicing Dorje Shugden… I don’t know about other people. There might be other people who are sectarian who practice Dorje Shugden. It doesn’t mean Dorje Shugden is sectarian. There might be other people who write things that say, “Oh, if you practice this and this, Dorje Shugden is going to harm you.” I don’t know about that and I don’t care about that because I don’t practice that.
You see, so none of my lamas, none of my 16 lamas have told me anything negative about the other lineages. Dorje Shugden in trance has never said anything about the other lineages. And I don’t practice the teachings of other lineages, not because I don’t respect them, because I’m not even able to practice everything in my lineage! If you have one wife, stick with her, why have another 20? If you have one house, live in your house… one car, whatever it is. You know, I don’t need to practice another lineage to prove to anyone I’m not sectarian because I practice Dorje Shugden. If you want to believe I’m sectarian, it’s because you’re sectarian, it’s not me. Don’t judge me when you don’t know me, you have not met me. It’s as simple as that.
So therefore, [the] Dorje Shugden oracle has never spoken about His Holiness the Dalai Lama in a negative light ever. The high Gelugpa Lamas never speak negatively about any other sect or anyone or anything ever and I’ve been around these high lamas for years. Ever. I personally respect the other lineages of Buddhism and other religions. Why? I feel the bigger the variety, the more we can bring onto the path of peace, compassion and spirituality.
And then, people say, “Oh, you should come out about your practice, you should be honest, you’re tricking us.” I’m not tricking you at all. It’s none of your business what I practice. It’s none of my business what you practice. But the result must be there which is kindness, compassion and tolerance, and not vulgarity and rudeness and pointing fingers and hurting people.
So why am I speaking about the Dorje Shugden practice now? Let me explain again. Number one, my teacher has told me, “Now speak up about the practice.” I follow my instructions of my teacher. Dorje Shugden has said that and many people have written in asking me to speak up about Dorje Shugden. So okay, I speak about it. So am I breaking the tantric code? I’m not breaking the tantric code because I’m not bragging I’m a great practitioner of Dorje Shugden or I gained high attainments or that I’m such a great practitioner. I’m not bragging at all. I’m just telling you that my relationship with Dorje Shugden is not political. It has never been political. It has been 100% spiritual.
Why am I telling you that now? So that many other Dorje Shugden practitioners in the world can stand up and say it is the same for them. And by speaking up and saying these truths, perhaps reconciliation will be on the table very soon. I’m speaking up for myself. I do not represent any organization, I do not represent any Dorje Shugden groups, I don’t represent any monastery, any affiliation. I’m speaking up for me, Tsem Tulku, Tsem Rinpoche, as an individual and I think there are many people out there who also feel the same as I do and perhaps don’t have a voice. So that’s why I’m speaking out. That is why.
So I would very much, very, very much request His Holiness and his esteemed people to please, please find a resolution to this Dorje Shugden issue that’s not getting smaller, that is getting bigger. I am a nobody, I am nothing, but I am a concerned citizen of this world and the more peace we can create within our own communities, it would add to the peace of the world and the overall peace of our planet. I am appealing as a concerned citizen, I am appealing not on a basis of right or wrong but on a basis of the fighting, the vulgarities, the arguing, the online attacks, the accusations. All of that should stop because in lieu of that, we should be reciting mantras, we should be practicing the teachings, we should be developing Mahakaruna – compassion – we should be transforming our minds and fighting the ego, not each other.
Now, I dare not, would not request His Holiness the Dalai Lama to attend or mediate any of this. I think his people can take care of this. And I think it’s more proper if his people take care of this. So I think that it’ll be very good if His Holiness or his trusted people would arrange a meeting with the leaders of the Dorje Shugden followers from Tibet, India, Nepal, all around the world and sit down with some nice coffee and tea in a controlled, neutral environment, with filming and to talk out this issue, to talk it out. You see the Catholics… the Catholics are practicing one thing then you have other sects that say the Catholics are not good and some Catholics say the other sects of Christianity are not good. Then you have some people in [the] Islam religion that say this form of Islam is not good, that form of Islam is not good. I’m not criticizing any form of Christianity or Islam at all, I’m just saying that people are making these kind of conflicts and we have to stop. We have to stop making these conflicts. I’m a citizen of this planet, as you are. We all need love, we all need respect, we all need to hear compliments and we all need care, we all need affection, we all need kindness. So to say, “You practice Dorje Shugden, you’re bad” and then criticize, use vulgar language and hurt other people, is not Buddhism. It doesn’t make the Dalai Lama look good, it doesn’t make yourselves good.
And there are a few people on the Internet who actually do not show their identification, do not show you their age, their name, their location – you know nothing about them – that hurl these abuses at people every day, all the time, almost automatically generated. And I send them love and light and compassion and sometimes I reply to them but most of the time I leave it alone. Why do I leave it alone? If we don’t know who you are, we don’t know what your intention is. By you hurling negative abuses of other people, you are not doing the Dalai Lama a favor, you are not doing the Tibetan cause a favor. In fact you are making more and more people say, “Why doesn’t the Dalai Lama put an end to this? Why doesn’t the Dalai Lama speak up and tell them to stop acting and talking in this manner? Why are the Dalai Lama people allowing this? Why are people, in the name of Tibet, Avalokiteshvara and Dharma acting, speaking and talking in this way?” And some of these people, they dig up… they dig up your personal information, twist it around and say something completely out of the blue. That’s amazing. That’s not Dharma. Who are you representing? Who are you trying to convince you’re so good? How do you convince another person by being violent – verbally – vulgar, rude, nasty? How does that help you? What does that serve? The worst that can come is you get some legal issues coming your way. Why is that? I don’t think people around the world will tolerate that for long. There’s laws to protect us from things like that.
So I think that we need to come to a resolution. We need to come to a conclusion that both sides win. I do not wish His Holiness the Dalai Lama to be harmed in any way. I respect him, I love him and I cherish him very much and I will always do that. I do not cherish him in a nationalistic way – I’m Tibetan, he’s Tibetan – I cherish him because he’s a great Buddhist teacher and I treasure the Buddhist teachings. Simple as that. And even though I treasure and respect the Dalai Lama very much, that is my middle way, I will not give up my Dorje Shugden practice. Neither will I ever pray to Dorje Shugden to harm anyone, not even an insect. And Dorje Shugden would never ever agree to harming anyone.
You see Dorje Shugden, like Nechung, has been taking trance in very qualified oracles in Tibet, India and Nepal and foreign countries for the last 400 years. Multiple oracles. I have met over five, six, seven Dorje Shugden oracles and Dorje Shugden has taken trance in these oracles. These are oracles created by Trijang Rinpoche. Again, if you believe Trijang Rinpoche’s lineage and practice and teachings are good, so you must believe what he created in oracles is good too. It can’t be his oracles are fake and not good and lies, and Trijang Rinpoche’s teachings are good. Again, that doesn’t make sense. You cannot… and also Trijang Rinpoche himself has recognized many tulkus. You cannot say these tulkus are not real, tulkus don’t exist, tulkus are bad, we don’t need a tulku institution. Well, Trijang Rinpoche believed we need a tulku institution, he believed we needed oracles and he also taught the Vajrayogini Tantras. How come you practice Vajrayogini but you say the other two things that Trijang Rinpoche does is wrong or not necessary? We’re also being judgmental. Whatever Trijang Rinpoche has chosen, we should choose and we should say it’s good. If it doesn’t benefit us, we don’t need to be involved but we don’t need to criticize in any way either.
So therefore Trijang Rinpoche created oracles, Trijang Rinpoche gave Dorje Shugden initiations. His Holiness Trijang Rinpoche also taught Vajrayogini and Sutra and Tantra and the Wheel of Dharma extensively. So how come one part of what he teaches and shares with us is wrong and one part is good, one part is bad? Everything Trijang Rinpoche did was beneficial. He is Kyabje Dorje Chang. He is Trijang Dorje Chang, Vajradhara Trijang Rinpoche. So a Vajradhara Trijang Rinpoche makes no mistakes. Everything that comes from his body, speech and mind is perfect. It’s perfect.
Why do I have on my altar a picture of His Holiness the Dalai Lama, a picture of Kyabje Zong Rinpoche, an image of Dorje Shugden and an image of Kyabje Trijang Rinpoche? Why? Is it to mock you? No. It’s to tell you, prior to 1996, that’s how our altars were, in all the Gelugpa monasteries of Gaden, Sera, and Drepung and many of the private houses – in my house and my Guru’s house, in the ladrangs, in the khangtsens, in the Dharma centers, in Thubten Dhargye Ling in America, Los Angeles – we had the Dalai Lama on our altar, we had His Holiness Trijang Rinpoche on our altar, we had Kyabje Zong Rinpoche on our altar, we had Dorje Shugden on our altar and we all worshiped like that. Suddenly in 1996, these cannot be mixed.
Well, I do not agree with being disrespectful to the Dalai Lama, it is hard for me to do that. I don’t mean disrespect to people who think differently than that, at all. I cannot give up my allegiance, my spiritual allegiance, to my root guru Kyabje Zong Rinpoche. I cannot give up my practice that Kyabje Zong Rinpoche gave me which is Dorje Shugden. And I choose on my altar to have His Holiness the Dalai Lama, His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Zong Rinpoche and Dorje Shugden on my altar. That is my choice, that is my spiritual freedom. It has nothing to do with China, it has nothing to do with Tibet, it has nothing to do with any political feelings because I’m not involved in politics. It has to do with my spiritual beliefs. I do not believe Dorje Shugden can harm the Dalai Lama or anyone. I do not believe Dorje Shugden is harmful. And I have a mountain of evidence to share with you, which I will not talk about today, which a bunch of videos are coming out soon to talk about that.
Now, what we want is peace, what we want is happiness, what we want is shanti, peace. What we want is meditative… meditative, contemplative result… meditative contemplations resulting in the peace of mind, understanding of the nature of samsara and development of the kind heart and pure renunciation, that’s what we want. Again let me repeat, the Dorje Shugden practitioners will not give up Dorje Shugden and the other side will not practice Dorje Shugden but we all have to share the same oceans, we all have to share the same Earth, we all have to share the same food, air, we all have to share the same countries, towns, cities, maybe even monasteries. So we can go on for the next 500 years having this segregation, having this hatred, having these ugly feelings and calling each other vulgar names or we can sit down at the table, like good Buddhists, like good spiritual people, like good human beings and find a middle way that both sides win. Both sides.
Let’s sit down and talk about this. Maybe if Dorje Shugden is an evil spirit, maybe the Dalai Lama, the Gaden Tripa and all these great masters, maybe Sakya Trizin, Karmapa, the Dalai Lama, you know, Dilgo Khyentse and all these great lamas can get together and call the spirit of Dorje Shugden and bind him to become a Dharma Protector and after that, guess what? This Dharma Protector is not harmful anymore. That’s what they did for Guru Rinpoche. Guru Rinpoche was a Buddha who bound Nechung. Nechung was an evil spirit and he bound him and put his spirit into Samye Monastery and made him a Dharma Protector who now assists the Dalai Lama. Maybe all these great lamas can sit together and guess what, do a binding puja, a fire puja, a meditative puja, a puja on Emptiness, meditative… whatever and call Dorje Shugden’s spirit and bind him and tie him up and say, “You. Can’t. Harm. Anyone. Anymore. From now on, you’re going to help all Dharma practitioners, okay?” Now if these great lamas can’t do that, what can they do?
Or I have another idea. How about this? How about if the Dalai Lama, Sakya Trizin, Drikung Kyabgon, Drupchen Rinpoche, Karmapa, Sharmapa, Gaden Tripa, Sharpa Choeje, Jangtse Choeje, Khen Rinpoche and maybe Dilgo Khyentse Rinpoche – all these get together and they do one big puja, and bring Dorje Shugden’s consciousness into the fire and burn him up and send his consciousness to a pure land. You see Tibetans have a special puja called fire puja ‘jinsek‘. And jinsek, one of the functions of jinsek can be to call an interfering spirit that cannot be changed, cannot be bound and destroy their consciousness in the wisdom fire so that instantly they reincarnate into one of the pure lands. Okay? So you don’t just call a spirit, kill him and say, “Hey, I won!” This is not like some haunting ghost show from America. You know, they do exorcism, “In the name of whatever, you are expelled!” It’s not like that. We don’t have any Buddhist televangelists that expel people.
So what you can do is this, is these great lamas can do a fire puja, a big one. Can you imagine, all the biggies of Tibetan Buddhism, all the big ones, everybody got their hats and thrones and, you know, they’re great beings, don’t get me wrong. And they sit down, they do one collective fire puja and call Dorje Shugden and burn him up and guess what? We don’t have to talk about him anymore. He’s dead. These fire pujas are meant to destroy the negative being and immediately – out of compassion, okay, compassion – and then they reincarnate in a pure land. Really, that’s what they’re supposed to do. So if all these great lamas cannot destroy Dorje Shugden, cannot bind Dorje Shugden, you mean Dorje Shugden is more powerful than all of them? Think about that.
So His Holiness the Dalai Lama, Panchen Lama and all these great lamas cannot bind Dorje Shugden in a binding ritual and make him not do bad things anymore? You mean all these great lamas combined, do not have the power to burn him up in a fire puja and transfer his consciousness to somewhere else? Just think, if we burn him up in a fire puja and transfer his consciousness to a higher realm instantly, well, people want to pray to Dorje Shugden, he’s dead already, who cares? I mean, if they want to keep pictures of someone dead, a dead Dorje Shugden, you don’t have to worry anymore. Everybody can have a dead Dorje Shugden statue and picture and thangka because you’re praying to someone dead, they can’t harm anyone anymore, right?
Now, if you are a geshe, if you are a tulku, a Rinpoche, a teacher and you are out in these countries or in the monasteries, often we have people come and say, “Oh, I’m sick” or “I see a spirit” or “I have some black magic”. Every tulku, every Rinpoche, every geshe out there will encounter this at some point in their environment where people come and say, “I’ve got magic”, “I’ve been harmed”, you know, “I see a spirit”, “I’ve been possessed” or “My friends have been possessed, can you please help?” There’s this special text called ‘gakko’. [Tibetan phrase] Vajrayogini’s ‘gakko’ or Yamantaka’s ‘gakko’. There’s a special text that we use to block the spirit or bind the spirit and stop the spirit from harming the so-called afflicted person, okay? And every tradition has this. Every lineage has this.
And so therefore, if you’re a geshe, if you’re a tulku, if you’re a Rinpoche and someone’s being harmed by a spirit, your purity of your vows as a monk or nun – if you’re a monk or nun – or your tantric commitments or your samaya with your Guru or your pure practice of your meditation should allow you to have some sort of, a little bit of power – if I may say, for lack of a better word – to expel these spirits and bind these spirits. So if you are a tulku or a geshe or a high lama or a lineage holder and you go and you talk negatively about “Dorje Shugden can harm you”, “Dorje Shugden is bad”, “Don’t even say his name, he’s damaging, he’s going to hurt you”, it’s contradictory because on one hand these tulkus, geshes and lamas and masters and yogis or whatever they call themselves, say that if you take refuge you are protected from all negativities of both gods and men. Correct? And on the other hand, if you practice Dorje Shugden… oh no no, if you even talk about Dorje Shugden you’ll be harmed. That contradicts.
You see because if you’ve taken refuge, you cannot be harmed by Dorje Shugden in any way, shape or form, or any spirit. Correct? So why even talk about Dorje Shugden? And if a lama and a geshe cannot control an “evil” spirit such as Dorje Shugden, doesn’t say much about them, does it? So they’re a high lama sitting on a big throne, having elaborate rituals, and they’re afraid of Dorje Shugden or they teach you to be afraid of Dorje Shugden or they tell you Dorje Shugden is bad or you could be affected by Dorje Shugden, it contradicts their status, their practice, their lineage and their ability to bind spirits.
If you are a true practitioner, you will not be afraid of spirits or ghosts or demons because they cannot harm you, because you have taken refuge. If you are a real monk or nun, you cannot be harmed because you have refuge and you have your monk and nun vows. If you are a tantric practitioner – Hevajra, Guhyasamaja, Yamantaka, Vajrayogini, Cittamani Tara, Tara, Manjushri, Kalachakra, etc. – if you’re a tantric practitioner then definitely these spirits cannot harm you because you generate yourself in the form of a Yidam, your environment is that of your divine mandala, and the gatekeepers of your mandala keep interferences out so you can’t be harmed. And if you have people in your environment, you can keep them in your mandala and protect them and generate a powerful mandala force field to protect people. So there’s no way they can harm you.
So if you’re a high lama, you’re some geshe or teacher and you tell people, “Oh, Dorje Shugden can harm you. Be careful. Don’t even say his name”, you’re contradicting refuge vows, you’re contradicting the ability of tantric practice. You’re contradicting yourself and you’re telling people, hey, you don’t have power to control this. Easy solution: either do a big ritual to bind Dorje Shugden if he can be bound – if he’s a spirit, he can be bound; if he’s a Buddha, he cannot be bound. So do a big ritual to bind Dorje Shugden and make him swear to stop harming people then we don’t have to talk about him anymore. End of the story, we can save so much energy.
Second thing is, or if you cannot bind him because you’re not powerful enough, I don’t know, then all the lamas can gather and do a fire puja and extinguish his mind-stream and make him take rebirth in a higher place. That’s what fire pujas are supposed to be. So if all the high lamas cannot do that and they keep talking about “Dorje Shugden is bad, Dorje Shugden is going to harm you”, what is that saying? What is the message that’s being carried? Bind him or put him in a fire puja. Stop talking about him. Now if you can’t bind him or you can’t fire puja him, he must be Manjushri. Therefore, a Buddha cannot be bound or destroyed because a Buddha has no karma to be harmed. Therefore he cannot be harmed.
Why is it that high lamas can bind spirits, do fire pujas to clear negative energy, give you ruels, give you chakras, give you protections, give you blessings to protect you from negative spirits? In fact Vajrakilaya, Sengdongma, Hayagriva, Vajrapani are all meant to chase negative spirits away. So if that’s the case, that’s the case, why can’t we destroy this negative spirit called Dorje Shugden? Are you telling me that Avalokiteshvara Dalai Lama cannot do a fire puja, cannot do a binding ritual to bind Dorje Shugden? That Dorje Shugden is more powerful than him?
Why do we have to keep talking about him? Why do we have to put signages up – “If you practice Dorje Shugden, you can’t come into this restaurant”, “You can’t come to this hospital”, “You can’t come to this community hall”, “You cannot enter this monastery”, “You cannot go to any government positions”, “You cannot be a nurse”, “You cannot be a doctor”, “You cannot attend the Dalai Lama’s teachings”? Jews, Russians, Satanists, Witchcraft, Voodoo, nature people, nature spirits, Druids, everybody can attend the Dalai Lama’s teachings. Do you know – not all Voodoo people – there are some Voodoo people who actually pray to harmful spirits – not all – to hurt people, to bind. You know, they put little needles, they call the spirit and harm the person who they’re needling but they can attend the Dalai Lama’s teachings. They’re actually praying to a real spirit. There are people who pray to Satan. I mean, some people believe Satan is negative. I don’t want to get into that philosophical debate but there are people who pray to Satan. They pray and they make animal sacrifices of blood today; they can attend the Dalai Lama’s teachings. They can go to these hospitals and all these places.
Just think, on the whole planet, we have thousands of cultures, thousands of beautiful people, types of people, different types of religions and sub-sects, different types of faith, atheists. We have blacks, whites, yellows, we have short, dark, male, female. We have white, we have tall, we have brown, blue, purple, we have yellow people. We have everyone. We have Hindus, Buddhists, Jews, Christians, Voodoos. We have people who practice Witchcraft. They have people who practice Wiccan, who practice Satanism. All these people on the planet can attend a Dalai Lama talk; only Dorje Shugden people cannot. Hmmm.
Because in the Dalai Lama’s teachings, that’s what it says: “If you practice Dorje Shugden, you are not allowed. Everybody else is allowed.” How did that happen? What is that creating? When you go to the Dalai Lama’s talks, you have one side spitting, showing their vulgar fingers, flapping their aprons. When the women flap their aprons, in Tibetan, they’re cursing you. Tibetan women curse people by flapping… you know, Tibetan married women wear an apron, Tibetan unmarried women do not wear an apron. So if they’re wearing an apron, by Tibetan tradition, it means they’re married. So you see these Tibetan men and women going to the Dalai Lama’s teachings all over the world and then you see these women flapping their aprons at monks, at geshes, at teachers, at people, at anyone who practices Dorje Shugden. You know what they’re doing, when they flap, they’re cursing you, they’re wishing for bad things to happen. This is a special… this is a special Tibetan way of women to curse you, to send you negative harm.
So in front of… the Dalai Lama’s inside the hall, His Holiness is inside the hall, outside you have these Tibetan women flapping and inside His Holiness is talking about tolerance, compassion, love, recite OM MANI PADME HUM, don’t harm sentient beings; outside, they’re doing this. Shouldn’t the Tibetan leadership speak up and say something? I think the Tibetan leadership, not the Dalai Lama, should speak up and say, “Stop sending vulgar language, vulgar messages. Stop cursing the Shugden people. Stop accusing them of this and that. Stop it, it’s creating a lot of harm.” I think the Tibetan leadership should do that because that’s the responsibility of any leadership to create peace, tolerance, harmony within their communities.
Any leadership in any country or community or city or even a household, whether it’s the mother who is the pillar of the family, the father who is the pillar of the family… these leaders of our family, communities, neighborhood, countries, continents, UN, must speak and act and talk and enact actions that create peace, harmony, tolerance and not create more segregation, bias, prejudice and hate. Some people might say, “Well, Tibetan government didn’t tell us to say things like that. The Tibetan leadership didn’t say all that.” But by them not saying it, it is condoning it. There is nothing worse than watching someone do something bad and not doing anything about it. You don’t sit there and say, “Well, I didn’t do it, they did it.” Well, if you’re allowing it to happen, it’s even worse than them doing it because you’re allowing it. So someone’s sitting there and they’re about to kill your mother and they’re about to beat up your sister, “Well I didn’t do it, I just let them do it.” Aren’t you going to protect them?
So it’s the job of any leadership, any leaders, mothers and fathers in the family to make the brothers and sisters and children not fight. It is the mayor’s responsibility of a city, it is the governor’s responsibility of a state, it is the president’s responsibility of a country, it is the King’s responsibility of the kingdom, it is the Queen’s responsibility of her domain, it is the UN General Secretary’s responsibility within the UN that all these leaders big and small, create harmony, tolerance, peace and understanding. And if there’s conflict, to not let it continue by hook or crook. To send the other side, the other group, the “divergent” group, messages to come and talk. “Come and talk. Let’s sit down and talk. Let’s find a resolution. Let’s find a peaceful method. Let’s find something that both sides will be happy.”
I don’t want the Tibetan leadership to lose out. I don’t want anyone to lose face. I personally would like a resolution to this conflict. I don’t want to talk about if Dorje Shugden is good or bad; there are mountains of evidence to say he’s good. There are some evidence purported by people to say he’s bad. I don’t want to talk about whether white or black is superior; white and black must live together harmoniously, equally. There was a time in the United States, the blacks are inferior and they don’t share the same rights as whites. That’s wrong. I don’t want to talk about who’s inferior, who’s superior because there’s no such thing. I want to talk about how do blacks and whites, browns and yellows and reds all get along in our world, happily, tolerantly.
I don’t want to talk about which religion is superior, which religion is better, which one is wrong, which one is right, which one is good, which one is bad, which one is going to bring you to hell, which one is going to bring you to heaven. I don’t want to talk about all that in religion because it’s never going to end. It never ended, it’s been… we’ve been talking about it since religion started, couple of thousand years ago. People have been using religion to harm each other. That must stop. Religion doesn’t harm; people and their wrong interpretations harm. So I don’t want to talk about which religion is good and bad, which one is superior… Wrong! All religions are good.
I don’t want to talk about, I don’t want to hear, I’m not interested in hearing which race is superior, which culture is the best, which country is the best. I’m not interested. If you’re born in Malaysia, if you’re born in Singapore, if you’re born in America, that’s the best country for you; you make the best of it. The end. We don’t need to talk about who’s better or worse because it’s subjective. So let’s talk about what we all need. We need peace. We need to stop destroying our environment. We need to stop the greenhouse effect. We need to preserve and save our ozone layer. We need to make sure our children are growing up in an ethical, kind, compassionate society. We need to get rid of racism. We need to get rid of gender bias. We need to get rid of sexual preference bias.
We need to get rid of people who use religion or use culture or use race to harm other people. We need to stop doing all this. Dorje Shugden issue, you have one side they say it’s good, you have one side they say it’s bad. In the beautiful Islam religion, you have one side that says it’s good, you have one side that says it’s bad. In the beautiful Christian religion, you have people who say Christianity is not good, you have another one who says it’s [not] bad. Same with Hindus, same with Jews and it goes on and on and on, it doesn’t end. And there’s no point in us wasting another day hating each other because of religion, because of race, because of culture, because of differences. It’s not necessary for us to waste another moment on this. We need to spend the rest of our very short lives on love, on tolerance, on acceptance, on getting along. Whether I practice Dorje Shugden or not, I’m here to stay. Whether you practice Dorje Shugden or not, you’re here to stay. The answer is not to call you or me bad, or to get rid of you or me. The answer is how do we live together and have our religious freedom and cooperate and tolerate. That is the key. And so the Tibetan leadership must be educated, must be modern and progressive and call out to the protestors.
They’re protesting about something, they’re unhappy about something. Look, don’t keep saying the protestors are against the Dalai Lama. They’re ordinary monks and nuns, they’re ordinary people, they’re ordinary citizens and they have to save up their money, they have to take time from work and their practice and meditations to go there to protest in the snow, in the winter against the Dalai Lama. Look, if you want the protests to stop, stop sending them snide, vulgar, nasty remarks and putting them down and cutting at them. The Tibetan leadership should call them and sit down and say, “Why are you protesting?” and find the resolution. After the Tibetan leadership sits down with them and really, from the heart, tries to find the solution with the protestors against the Dalai Lama for the Dorje Shugden issue, and after that they still are protesting then something is wrong. You see, but if these people are protesting and we don’t reach out to them and we don’t find out what’s wrong, what kind of leaders are we? We’re talking, we’re explaining to the world to have tolerance, love, compassion. We’re talking to everyone about dialogue. The Tibetan leadership, His Holiness the Dalai Lama, is talking about dialogue, compassion, tolerance, to make it a better world, to get along. Well, there are people out there protesting against Your Holiness the Dalai Lama and I would highly, respectfully request Your Holiness to send people to find out what they are unhappy about, sit them down with your people and talk it out and solve it so they don’t protest anymore. That’s what all leaders do. All leaders around the world sit down. There are even people that are radical in their religious beliefs and use violence to hurt people. Even those people, leaders try to sit down with them and talk to find out what is happening and how can they help. That is the job of a leader, or government or pillars of the community.
So these people are protesting against the Dalai Lama regarding the Dorje Shugden ban. Whether there’s a ban or not, let’s not play with words. There is a ban. The end. I witnessed it in India, I witnessed it in the monastery, I witnessed it among the Tibetan community, I witnessed it among my friends. I have hundreds of friends in the Tibetan communities. There is a ban. Why is there a ban? Because if you practice Dorje Shugden, you can’t go to the Tibetan government offices, you can’t go to the hospitals, you are not allowed, there are signs against you. You’re not allowed to attend the Dalai Lama’s teachings. The Buddha of Compassion says you can’t attend his teachings if you practice Dorje Shugden. The Buddha of Compassion. There’s some contradiction there. Avalokiteshvara Chenrezig, Phagpa Chenrezig, incarnation on Earth is Dalai Lama and the Dalai Lama is afraid that if Dorje Shugden practitioners come to his teachings, it will harm him? It cannot be. The Dalai Lama cannot be harmed.
Dorje Shugden practitioners cannot mix with his students? Why not? Buddhist students are supposed to help everybody, even spirits and demons. Even in the Buddhist rituals, when we do offerings, before initiation, we do a ‘gegtor’ torma OM SUMBANEY SUMBA HUM GIHANA GIHANA HUM GIHANA PAYA GIHANA PAYA HUM ANAYA HO BAGAWANA BIHARAZA HUM PHET okay? There’s that ritual and the ‘gegtor’? ‘Geg’ is obstacle-makers, ‘tor’ is torma. You even offer tormas to the obstacle-makers prior to initiation. So we have Land Gods, we even have Land God rituals to make offerings to the Land Gods, not hurt them, not harm them. In the Buddhist rituals, you don’t harm spirits and demons and all these harmful beings. You placate them by giving them something to eat, some food and to talk to them nicely, ask them don’t harm.
So everybody can attend the Dalai Lama’s talks… I mean look, I’m not saying everybody wants to attend the Dalai Lama’s talks. I’m saying that when you put up a sign that says everybody except Dorje Shugden people can attend – everyone but them can attend – it doesn’t make the Dalai Lama look good because if he’s a Buddha, he cannot be harmed. It doesn’t make his speech on tolerance and love and compassion look good either because where’s the compassion and where’s the tolerance?
And so there are people protesting against the Dalai Lama. I am not saying they’re right or wrong. I am saying that they’re unhappy about something. Please send someone to talk to them, please have a meeting with them and please resolve the issue. They’re unhappy about something; they’re not crazy people, they’re not insane people, they’re not being paid by the Chinese government to create trouble, they’re not protesting anywhere in India, they’re just protesting in the Western countries. They didn’t blow up anyone, they didn’t kill anyone, they didn’t hurt anyone and they’re never going to do that. I think a lot of them are okay people. They just have different beliefs and they’re not happy about how they feel they’re being treated. So sit down and talk with them. Isn’t that the job of a leader? To talk? To settle things?
Again, I do not presume or dare request His Holiness to do any of this. I do not dare presume. My faith in His Holiness the Dalai Lama is intact. I have been brought up from my Mongolian and Tibetan culture to respect the Dalai Lama; that cannot be expunged from my consciousness just like that. There are some things that the Dalai Lama says that makes me think, “What’s happening?” but there are many things that Dalai Lama says that I’m very happy with, not that my happiness is necessary for whatever he’s saying.
I do not wish to harm the Dalai Lama. I do not wish to harm the Tibetan cause, whatever the cause is. And I do not wish to anger the Chinese government either. Why? To call Chinese people racist names, to say they’re bad, they’re evil, they’re horrible, is wrong. I’m sure there are some Chinese people who are not good but I don’t think that we can judge the whole race based on a few people. And I think the Chinese government has their own policies on how they want to run their country. I am not learned or adept to even comment on something as vast as that. I’m not involved with politics but what I think, in my humble, simple opinion is this – I think the Tibetan leadership should start making friends with the Chinese government so that they can work hand in hand in preserving the rich Tibetan heritage, language, culture and religion in Tibet. You see, this is the fact of the matter, whether we like it or not – Tibet is in China, Tibet is a part of China now. Every democratic government in the world is in agreement with that. I didn’t say I am or I am not. Every democratic government in the world is in agreement that Tibet is a part of China, inalienable. I repeat, inalienable. That’s the fact. I’m sure Tibetans are not happy with that. I’m sure some people are not happy with that and they have every right, okay? But the fact of the matter is that Tibet is an inalienable part of China, under the Chinese government and whatever happens in China is dependent on the Chinese government. Okay? So since they’re dependent on the Chinese government, whatever happens in Tibet is dependent on the Chinese leadership.
So if the Tibetan leadership, whatever that is, in India makes friends with the Chinese leadership and stops antagonizing them and stops irritating them – if I may, for lack of a better word – and makes friends with them, then they can work together, perhaps with the Dalai Lama, to preserve the Tibetan culture, language and religion in Tibet. You see, if we keep saying negative things about China and calling them dogs and calling them, you know, evil and black and all that, come on. That’s not going to make them happy and get you anywhere. If you want to resolve an issue, you don’t hurl stones at the person you need to have a meeting with. You need to give them a cup of tea and sit down and be friends, and then talk slowly and resolve the issue. So by irritating the Chinese government, that’s not going to fulfill anything for the Tibetans.
Now, I don’t have any political views on this or that but I will tell you the truth. You see, I’m only Tibetan or Mongolian for a few years and then I’m dead. My next life will be something else and something else and something else… so I’m not attached to any nationalism of any sort. I am more interested in my spirituality. What body I take, what body I’ve had in previous… I’ve been in every country, I’ve reincarnated in every country as everybody else has. I’ve been an alien, I’ve been an animal, I’ve been a spirit, I’ve been a ghost, I’ve been a deva, I’ve been a God, I’ve been all of these things over and over and I’m going to keep being this until I become a Buddha. So whatever nationality I’m going to be in my future lives, it doesn’t matter as long as I can be born near a qualified teacher and I can practice Dharma and cultivate my mind and continue my spiritual journey until I become the same as Lord Buddha – a Buddha. That’s my concern. So I’m not so nationalistic but in my humble, simple and maybe over-simplistic views, I think the Tibetan leadership should do everything they can to make friends with the Chinese leadership and to work something out together because the Western leadership can do nothing against China. In fact, the Western leadership have to make China happy. It’s been 50 years since the Tibetans are protesting against China; it has brought no changes. So obviously that method is not going to work even if they protest for another 50 years.
So I think the best thing is dialogue. Dialogue, dialogue, dialogue. For the Tibetan-Chinese issue, dialogue and to have dialogue with those people, with people, you must not antagonize them. So with the Dorje Shugden issue is dialogue. Dialogue is most important because through dialogue, mutual respect, good language, good intention, we can solve the problem – any problem – including the Dorje Shugden problem. Isn’t that what we want? Isn’t that what we want to do, to solve the problem? I want that. Every single day, I pray for the Dorje Shugden issue to be resolved and for both sides to be happy, the pros and cons, every day. Not once in my life have I prayed for anyone to be harmed by Dorje Shugden, in the name of Dorje Shugden, or ask Dorje Shugden to harm them. And if I did ask Dorje Shugden to harm them, I don’t think Dorje Shugden will listen to me. You see, because the simple logic is this – His Holiness, the root teacher of the Dalai Lama, don’t pray to demons and spirits. They’re highly evolved beings.
So therefore, that’s what I wanted to say. There’s a lot more to say but I think that will be enough. In conclusion, what I’ve spoken today is meant 100% in the spirit of reconciliation. The reconciliation of what? All this negative talk between the Dorje Shugden and anti-Dorje Shugden people, this must stop. This is harming Buddhism. Practicing Dorje Shugden doesn’t harm Buddhism because for 400 years we have been practicing Dorje Shugden and it has not harmed Buddhism. Buddhism is not dead. Gelugpa is not dead. Nobody is dead, okay. Only from 1996 till now, suddenly, if we practice Dorje Shugden, it harms Buddhism. Practicing Dorje Shugden doesn’t harm Buddhism. Trijang Rinpoche never harmed Buddhism. Zong Rinpoche never harmed Buddhism. Lama Yeshe, who practiced Dorje Shugden till he died, never harmed Buddhism. Nobody’s harming Buddhism. It’s people who say they’re Buddhists, who don’t control their body, speech and mind, who are harming Buddhism. Number one. So this is in the spirit of reconciliation.
Number two, all of this, I do not mean any disrespect to His Holiness the Dalai Lama again. He is one of my Gurus, I respect him and I hope one day I can attend his teachings. I hope he will grant me and allow me the great honor to attend his teachings. At the same time I do not presume or order or insist His Holiness that he must do something himself. Perhaps if I may gently offer my humble advice to the Tibetan leadership that they should consult with His Holiness and say, “Let’s find some reconciliation because the protest doesn’t help anyone. The protestors are not bad. Something is wrong, we need to talk about it and settle it. We need to talk.” I do not mean any harm to the anti-Dorje Shugden people. All the harm and negativities and vulgarities and ugliness and threats that you’ve sent me, I’m so sorry for you that my spirituality hurts you so much; it’s not meant to be that way. I apologize for your hurt but not my spirituality.
At the same time for all the Dorje Shugden practitioners out there, we need to be peaceful, we need to be kind, we need to represent Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, Kyabje Pabongka Rinpoche and Dorje Shugden in the correct manner. To show tolerance, kindness and to speak up, to explain and to educate and talk and to be fearless in our practice. We’re not doing anything wrong.
I wish His Holiness Kyabje Pabongka Dorje Chang very long life, the current Pabongka. I wish His Holiness Kyabje Trijang Dorje Chang, Kyabje Trijang Chocktrul Rinpoche very long life. I wish His Holiness Kyabje Zong Rinpoche growth and excellent long life. I wish His Holiness the Dalai Lama to live a thousand years and I wish all the lineage holders and all the lamas of all the lineages, to have an excellent, long and happy life and I dedicate merits towards that. And last but not least, if I have said in my few hours of speech anything that offends, hurts any of you, I sincerely apologize. This is not meant to hurt anyone.
I need to continue my Dorje Shugden practice because I have promised my Guru to do so. If my Guru was alive, then I can go to him and say, “Should I continue or not?” Only my Guru can discontinue or continue my practice, give me permission. Even the incarnation of my Guru cannot do that. Only my Guru. So since the Dalai Lama is gently advising all of us not to practice but Zong Rinpoche told me to practice, Zong Rinpoche has passed away so I can’t ask Zong Rinpoche, “May I stop?” You see, I’m not worried about Dorje Shugden harming me because he won’t. I’m worried about breaking my commitment to Zong Rinpoche. Since Zong Rinpoche has passed away, I can’t ask him, “May I stop?” But the Dalai Lama is alive and I can ask him, “Please don’t ask me to stop because I am breaking my commitment with Zong Rinpoche.”
So I’m in that dilemma. Please understand. My practicing of Dorje Shugden is my personal business, my freedom of choice. Please don’t bar me from restaurants and hospitals and community halls and the Dalai Lama’s teachings. Please don’t bar me and put up signs to say that I am dirty, I should be disassociated, that I’m a devil worshipper, I’m taking money from the Chinese government, that I hate the Dalai Lama and that I am a traitor. Please don’t say all that because I’m practicing Dorje Shugden, because when you say that, you are saying that about all my lineage lamas, all the Gelugpa teachers and masters who practiced for 400 years. That is not true.
I thank you for listening. Please forgive me if I have said anything that makes you unhappy. It’s not meant that way. I offer my deepest respects to His Holiness. I wish Tibet to have peace, happiness and growth. I wish the Chinese government to have peace, growth and happiness and the Chinese nation and for Tibet and China to be friends, in whatever way they think is necessary to be friends, I’m not here to politically commentate.
I wish all anti-Dorje Shugden people to please tolerate and accept the freedom of choice by not even making one single comment or segregating anyone or making a bias against them. And I request the Dorje Shugden people to understand that there are people who are not karmically connected and they have wrong view and they speak in that way, to forgive them, to be tolerant but to be fearless in your practice and to speak up and to share. I will share the Dorje Shugden practice because that’s what Zong Rinpoche gave me and what Zong Rinpoche gave me is not wrong and that I’ve come across people who need help. To be fearless in your practice and to continue your practice.
And at the same time, I wish everyone the realization of sunyata, the complete achievement of Bodhicitta and may you gain, may I gain, may all of us gain the full complete enlightenment as Lord Buddha did 2500 years ago in Bodhgaya. May all Buddhists have peace. May all of us be in harmony and respect each other and unite to practice to gain Buddha’s attainments. May we Buddhists contribute to world peace on this planet and may we create more inter-religious dialogue and harmony. And when things go wrong, may we immediately have dialogue and straighten things out and talk things out and to clear it and not to stay angry, upset or angry. Dialogue is the key.
Thank you very much. I will be making offerings to His Holiness of a pure white khata to represent my pure intentions and my deepest respects and khata offerings to my lineage gurus who I received teachings from through Zong Rinpoche, through his texts that Trijang Rinpoche composed and commentated on. I’ll be making offerings to His Holiness my root Guru, my teacher, my master, my refuge, His Holiness Kyabje Zong Dorje Chang. I’ll be making offerings to the universal World Peace Protector Dorje Shugden that I may be of tremendous benefit to others and practice great compassion and tolerance, and to see samsara for what it really is and develop strong renunciation, Bodhicitta and the correct view, sunyata. Thank you very much.
我住在新泽西州的豪威尔市，这是一个 难以形容的美丽小城。我住在那里的卡尔梅克社区，一直到十五六岁。你要记得，我有一半的血缘是蒙古人，具体一些就是卡尔梅克人。另一半血缘是西藏人。我父亲是西藏人，母亲是蒙古人。 然而，这两个文化都修持西藏佛教。所以，在我居住的地方，并没有宗教冲突。我住在西三街养父母的家。他们的名字是布尔查•布珈雅和妲娜•布珈雅。他们尽量给我一切最好的，用他们所知道的方式来爱我，给我他们所能给的。重点是他们都是好人，他们要我成为他们希望我成为的人，就像多数父母一样。
他说“孩子，你找错地方了。这是所大学，这里没有佛坛，但我可以带你到一个有佛坛的地方。”我说：“真的吗？” 于是利奥•普鲁登教授出于好意，用车子把我载到约20分钟车程外，地址为洛杉矶市St. Andrew’s Place 135号的地方。那是一栋难以形容的别墅。外表看起来只是一间别墅，但当我跟利奥•普鲁登教授走进去的时候，你猜我看到什么？整个起居室都被改成一所佛教中心了。每一面墙上都挂着唐卡。地毯有点……呃……如果我没记错……西藏地毯被铺在木板上。到处都整齐地叠着供人禅坐的垫子。还有一个佛坛和达赖尊者的法座。佛坛上有宗喀巴大师、佛陀和度母像等。在佛坛下方的地上，阳光透过黄色的窗帘，照射在格西拉身上。那是来自甘丹萨济寺的格西簇亲格而辛。
格西拉是甘丹寺的伟大学者和伟大修持者。他是至尊宋仁波切和至尊赤江仁波切的弟子。我走了进去，你能想象吗？我当时15岁，一个小时前遇见了利奥•普鲁登教授，他把我载到St. Andrew’s Place135号。我走进去，角落有一位西藏喇嘛正在禅坐，旁边有宗喀巴大师像，还有一道光照射在他身上。我走了进去，利奥•普鲁登教授把我介绍给格西拉。我告诉格西拉我的历史和发生在我身上的事。我告诉他我如何到洛杉矶来和为何而来，格西拉对我说：“噢，那很好。”他说：“今天是荟供日，藏历是这个月份的第十天，我们晚上将举办荟供。”我的反应是“哗！”“你不如今晚过来吧！”我答应了。我十分兴奋。我在洛杉矶独自一个人，15岁快跨入16岁；我享有自由，找到了佛法大师，父母再也不能约束我。我一个人了。我刚走进来遇见了这位大师。这一切究竟如何发生？况且他还是赤江仁波切和宋仁波切的弟子。
每一天，我都有幸能清理格西拉的房间，为他送茶10至12次，格西拉很喜欢喝茶；我为他洗衣，打扫大殿；我有幸为格西拉煮饭，帮他买东西，打理整所房子，因为跟格西拉同住在楼上的一两名弟子都需要出外工作。我也有工作，但我只是兼职工作。我在这所位于St. Andrews Place，135号名为图登达杰林的佛教中心，跟一位伟大的活佛格西簇亲格而辛同住，你能相信吗？
那时候，我一般都持诵文殊、观自在菩萨心咒和做一些简单的修持，以及格西拉教授我的《宗喀巴大师上师瑜伽法》，我也持诵吉祥天母心咒。我很喜欢吉祥天母：“JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG”。我离家出走的时候，就不断持诵祂的心咒，且时时刻刻都那么做。
当宋仁波切到来时，我已经透过堪殊洛桑达庆仁波切的助手和侄儿洛塔接触了多杰雄登，后来我发现新泽西的堪殊仁波切每个月也都会修持多杰雄登。 在新泽西的拉昔甘巴林，我接触了这位护法。后来在加州洛杉矶，我在格西簇亲格而辛的影响下，再度接触这位护法。他给予我们教诲，鼓励这项修持，在他的佛教中心举办法会。他是我的上师，所以我跟着做。你就只是跟着做。如果你的上师说祂已经证悟，祂就是证悟的。所以，当宋仁波切到来时，我已经做着多杰雄登修持，不算大量，只是少量修持；我也在持诵吉祥天母心咒，但我并不想拥有太多护法，因为我想那只会令我将来忙碌的时候感到混淆。我的主要动机是保留一个，不要很多。所以我问至尊宋仁波切：“我目前修持两位护法，您是否能给我建议，告诉我应该选择哪一位护法作为终生的修持，以协助我消除学佛的障碍？”这是我当时问宋仁波切的话。宋仁波切只是这样回应我： “如果你想要，我会给你我的护法。” 我双手合十、顶礼，对宋仁波切说：“请赐予我您的护法。如果祂对您而言已经足够，也是您一生的修持，而您又是佛，那祂对我而言肯定是足够的。”事情就这样决定下来。
嘉杰赤江仁波切－－达赖尊者的根本上师，有可能一辈子都在修持一个邪魔、邪灵、一个邪恶的法门吗？ 如果赤江仁波切修持一个邪灵和恶魔的法门，如果他一辈子都修持一些邪恶的法门，这也意味着他已经破了皈依戒。 如果他破了皈依戒，也就等于破了他的三律仪戒的基础。他也破了别解脱戒，也就是出家戒，那么他就等于还俗了，甚至不算是一名僧人……他的菩萨戒、皈依戒，还有他的密续戒。那么，他的三律仪戒都失去了。他的别解脱戒，也就是出家戒，对不对？与此同时，还有作为出家戒基础的皈依戒。 如果他修持雄登法门，赤江仁波切就破了皈依戒，破了出家戒，因为出家戒建立在皈依戒的基础上。如果破了皈依戒，你就无法成为一名僧人。譬如说，我是一名佛教僧人，我突然不再是佛教徒，不再要修持佛法了，我还可以成为佛教僧人吗？那肯定不能。 如果我不再是一名佛教僧人，那么很自然的，我就失去了我的密续戒和菩萨戒。要接受文殊菩萨、度母、事部密续、行部密续的灌顶，你需要皈依。要接受喜金刚、金刚瑜伽母、大威德金刚、时轮金刚、密集金刚和如意摩尼度母等更高阶密续法门的灌顶，你需要坚守菩萨戒，坚守你的皈依戒。 因此，赤江仁波切有没有可能因为修持雄登法门至生命最后一刻，就因为修持雄登法门，导致他失去了本身的皈依戒；而因为失去了皈依戒，他失去了出家戒；由于他失去了出家戒，其他所有戒律也失去了？其他戒誓并不依靠出家戒，因为即便你没有持守出家戒，仍可以持守那些戒誓。不过，由于他失去了本身的皈依戒，也就失去了菩萨戒，同时也失去了密续戒；因此他所传授给他人的任何法，他所赐予的任何灌顶和修持法门，也变得无效。 这有可能吗？
这是不是意味着赤江仁波切赐予西藏和印度寺院内千万名多杰雄登僧侣的所有佛法，都没有任何加持力？这有可能吗？ 那将导致我们相信，所有传授给达赖尊者，现任达赖尊者的教义、灌顶、修持法门、释义和口传，全都是无效、失效的和没有加持力的。这有可能吗？ 这是不是意味着，几千名至今还在世的格西、上师和大师，以及我的上一代人，这些从赤江仁波切及宋仁波切那里接受教诲和整个传承的人，其实都是在向一位失去皈依戒、 供奉多杰雄登的上师祈愿吗？这意味着每个格鲁派道场、格鲁派寺院，都必须将赤江仁波切和宋仁波切的照片从寺院移走。这意味着甘丹寺、色拉寺和哲蚌寺的祈祷大殿，都必须将这些上师的法座、照片，以及来自他们的任何教诲和经典都移走。这也意味着达赖尊者不应该传授任何他从赤江仁波切或赤江仁波切的传承那里获得的教诲。一样也不行。为什么？赤江仁波切直到圆寂的那一天，到生命的最后一刻都在修持多杰雄登法门。他不曾放弃。嘉杰宋仁波切修持多杰雄登法门至生命的最后一刻，至他圆寂为止，他都不曾放弃。这两位都是多杰雄登上师。既然是多杰雄登上师，他们也就失去了本身持守的戒律，失去了本身的修行，他们理应没有任何成就才是。因此，我们从他们那里接受的任何教诲，包括一切的密续、显续教诲，所有的灌顶、修持法门皆是无效的。事实上，你完全从膝关节把格鲁传承切断了，那个人再也无法站立。因此，这有可能吗？
现在的情况是，领导阶层告诉我们多杰雄登是魔，是邪灵，他会伤害达赖尊者。他会伤害西藏的利益，他会伤害任何一个修持其法门的人。事实上，我们甚至不应该说出他的名字，因为这会招引邪恶的能量。这有可能吗？这么说来，宋仁波切是走动的负能量？赤江仁波切是走动的负能量？这怎么可能? 当我在1988年1月抵达甘丹寺，抵达甘丹萨济寺布康康村的时候，我顶礼后走入寺院。他们带我去见了住持，我从此成为甘丹萨济寺正式的一员。在这之前的两个月，达赖尊者在达兰萨拉授予我出家戒。 早在1987年，达赖尊者就授予我出家戒。因此，我的法名是丹增索巴（Tenzin Zopa），根据达赖尊者丹增嘉措（Tenzi Gyatso）的名字而取。因此他是我的授戒上师。我的皈依上师是修持雄登法门的堪殊洛桑达庆。我的密续上师是修持雄登法门的至尊宋仁波切。我的显续上师是修持雄登法门的格西簇亲格而辛。因此，堪殊仁波切、宋仁波切和格西簇亲格而辛都修持多杰雄登法门，而达赖尊者则没有修持多杰雄登。
因此，当我在1988年抵达甘丹萨济寺时，当时大概是23岁、22岁或23岁大概那个年龄，我很兴奋，因为那是我计划度过余生的地方，是我计划住下来的地方。那里有泽美仁波切、嘉杰拉谛仁波切，有来自甘丹江孜寺的甘丹赤巴杰尊江白群佩，嘉杰登马洛确仁波切则在不远处的哲蚌寺。 还有嘉杰扎貢仁波切、 察雅多登仁波切，伟大的堪殊强巴耶喜仁波切，以及伟大的格西干竹泽令等。我们身边全是大师。走出甘丹寺，无论是转左还是转右，总会遇见博学的格西，多才的大师，伟大的仁波切，伟大的杜固，他们全都在我们身边。几年后，至尊嘉杰赤江仁波切的转世来到了甘丹寺。我的住所詹拉章，跟赤江拉章毗邻。我经常看见年幼的赤江仁波切在玩耍，他会跟我挥手，我也向他挥手。当然，我们彼此双手合十。所以，赤江仁波切就住在我隔壁，接下去则是泽美仁波切的住所，沿途走下去是宋仁波切的住所，接下来是神谕媒的住所，那里住满了博学的大师。
拉谛仁波切就住在附近。我们都在那里，都住在那里。每个月，当我们到甘丹萨济寺进行护法法会时，我们进行五护法法会（Goncho Nga）：吉祥天母、大黑天、嘎拉路巴、财宝天王和白玛哈嘎啦（贡嘎）。金甲衣和多杰雄登法会也被纳入其中。所以，每个月，甘丹萨济寺的僧人都进行多杰雄登法会。甘丹萨济寺也有一个护法殿，叫Goenkhang。在护法殿内，有金甲衣护法，有Shidak Gyenye也就是跟宗喀巴大师有关联的特别护法，有嘎拉路巴、多杰雄登。在甘丹萨济寺，僧人每天都会给多杰雄登护法献上金酒。在甘丹萨济寺，我们也有多杰雄登佛像和多杰雄登的圣相。
我会说西藏佛教中80%的护法神都呈愤怒相，都全身赤裸，在火堆上，露出龇牙，身在血海中，带着血块、肠、颅骨、穿戴人头，不是只有多杰雄登而已。祂们的仪轨，当你读着的时候是非常暴力，非常愤怒的。去读读吉祥天母的仪轨，谷歌搜寻吉祥天母的祈愿文，去搜寻。谷歌搜寻阎魔王的祈愿文‘Damchen Chogyal’。，谷歌搜寻大黑天的祈愿文。谷歌搜寻这些佛教护法的祈愿文，读一读祂们的仪轨，看看祂们有多愤怒。 不要告诉我：“哦，多杰雄登的仪轨非常愤怒，看看，里头有“杀”，“摧毁”，“血”，“血块”等字眼”。这里头有密续的象征意义。现在我不会谈这些象征意义，我们没有时间谈，但它就有着密续的象征意义。
让我给你举个例子。譬如石头，它只是块石头，不过当你的上师告诉你那块石头是文殊菩萨的化现，而你把石头带回家供奉在佛坛中央。将石头弄干净，给它做供养、顶礼，同时相信这就是文殊菩萨。那么透过那块石头，而不是源自那块石头…… 透过那块石头，文殊菩萨的加持，将会透过你的上师，透过你的信任降临到你身上。. 再说，文殊菩萨的雕像由铜所铸造，在还没有铸成文殊菩萨前，它们只一个铜块。有谁要敬奉一个铜块？文殊菩萨雕像可以由泥巴雕制而成，由石头雕刻而成。在还没有从泥巴、石头、铜块、金块或银块中铸造出文殊菩萨之前，它也只是一个金块、银块、泥巴和石头，有谁要敬奉一块石头？有谁要敬奉一个铜块，有谁要敬奉这些？我可不会对着一块石头或一堆泥巴顶礼。不过，如果你将石块或泥巴塑造成文殊菩萨，一名僧人、僧尼，一位上师或一位俱格的人来进行加持，并祈请文殊菩萨降临，跟雕像合而为一之后，你敬奉的就不再只是一尊佛像，你敬奉的不再是岩石、铜块、金属、石头，你所敬奉的是这个物体所象征的文殊菩萨。因此，当你给这尊佛像供养珍贵的供品和黄金，将它们供奉在法座上、佛坛或佛龛上，对佛像顶礼或供香时，你敬奉的不是这尊佛像，而是这尊佛像所象征的意义。你也许会说：那不如就直接敬奉文殊菩萨，不需要什么佛像了。那是因为不是每一个人都能很好地观想文殊菩萨，不是每一个人都拥有观想的能力。有了文殊菩萨像，就比较容易对人们说“这是文殊菩萨。将佛像供奉在佛坛上，并进行你的文殊禅修”。这比叫人们观想文殊菩萨来得容易。文殊菩萨的法相是什么？我们与其穷一生告诉每个人文殊菩萨长什么样子，还不如拥有一尊佛像来得简单多了。
在过去一个世纪，在西藏的佛教格鲁派里，最有影响力的上师，上师中的上师就是嘉杰帕绷喀仁波切、嘉杰赤江仁波切和嘉杰宋仁波切，以及格鲁派其他上师。这意味着我们整个传承、我们所有修持法门、所有密续和口传，都源自这些上师；从他们那里直接传给我们，或先传给我们的上师再传给我们。因此，赤江仁波切、宋仁波切和帕绷喀仁波切即便不是我们直接的上师，也是我们间接的上师。所以当你开始说赤江仁波切、帕绷喀仁波切和宋仁波切修持恶魔法门的时候，就等于说这些大师都没有证悟，也没有能力区别佛和魔。你等于说他们不是俱格上师， 也等于说他们破了本身的皈依戒，失去了本身的戒律：别解脱戒、密续戒和菩萨戒。事实上你是在说，赤江仁波切、宋仁波切和帕绷喀仁波切，我们的这些传承上师都不合格 ，而当他们离世时，将会因为修持魔的法门而坠入下三道。
邪恶的雄登？我没有祭拜任何邪魔。我祈愿的对象雄登，不是邪魔。因为如果你是对的话，赤江仁波切、宋仁波切就是错的。记住这个具体比喻， 如果赤江仁波切是错的，达赖尊者也会是错的。为什么？如果一位上师可以有误，另一位上师也能犯错。 如果要往这个方向说我们的上师有可能做错，那么达赖尊者也会犯错，所有的上师也可以有误，这样我们不需要修行，放弃一切去海边就好了。我们要往这个方向去吗？当你来见我时，你会喜欢听到我告诉你：这位喇嘛是错的，那位喇嘛是错的；这位喇嘛是好的，那位是好的；不要去那边，那位是错的；这位是骗子，这位是好的，这位修持邪魔法门，这位没有修，或者你喜欢我告诉你，你有选择修行任何法门的自由，观察你的上师，然后坚持到底，开发一颗善良的心。
我敢肯定在多杰雄登修持者当中，在几百万人里，一定有几个不好的人，有几个不是真正修行的人，有不诚实的、偷窃的、撒谎的、暴力的，有的作奸犯科，有小偷。如果有一个美国人不是不好人，如果有十个美国人不是好人，难道就说所有美国人都是不好的吗？ 那是不是说你看到一个、十个美国人是小偷、骗子、强奸犯，就要认定所有美国人都是强奸犯、骗子、坏人，然后一直在推特、脸书、社群媒体留言说：“哦，他是美国人，他是坏人。他是美国人，他是坏人。他是美国人，他是强奸犯。他是美国人……”我外祖母是美国人，她是强奸犯吗？拜托！我外祖母是美国人，在她去世前她曾经是美国人。她是强奸犯吗？我不这么认为。 多杰雄登修持者当中有些是祖母、老人、女生、护士、医生、丈夫、妻子、小孩。多杰雄登修持者当中有住持、甘丹赤巴、夏巴曲杰、江孜曲杰。多杰雄登修持者当中也有博学的格西、僧人、僧尼，有农夫、医生。他们全部跟中国勾结来伤害人们？他们全部是邪恶的？他们全部是邪魔的崇拜者？你的意思是说他们全都希望达赖尊者死亡吗？
然后你也许会说，你们当中有一些人向达赖尊者示威。你们要搞清楚，我对向达赖尊者示威这件事并不知情。我并没有发起这件事，我没有策划，没有提供他们资金，也没有参与那些行动，一个也没有。我没有涉及示威行动。在西方国家，西藏佛教传播的地方，用示威表示他们对某事的不满是西方人的文化。他们并没有轰炸任何人，他们没有伤害任何人。他们对某件事不满，那是他们与示威对象之间的事，这里说的是达赖尊者。我尊重他们示威的权利。他们没有从达赖尊者那里接受教诲，他们跟达赖尊者没有修行上的关系，他们跟达赖尊者没有三昧耶。 所以如果他们的某些做法是达赖尊者不喜欢的，他们就示威。那是他们的权利，那是他们想做的，那是他们的特权，那是他们自小的教育，那是他们习惯做的，那是他们的文化，那是他们的国家，那是他们的政府，那是他们的宪法赋予他们的示威权利。. 不管他们示威是好、坏，对或错，这不是由我来判断的。我尊重他们示威的权利，并不表示我同意一切。
事实上，我想以最谦卑的心做一个私人请求，我以最深的敬意和信念，以及十分悲痛的心， 请求第十四世達賴尊者派人跟多杰雄登群体的领袖沟通，以和平地解决这件事。 我不是请求尊者出席这些会议，或要尊者解答我们的问题，又或者要尊者说是或不是。我完全没有要求那些。 我请求藏人领导、达赖尊者，其部长及部属派遣具格、有知识，精通显密教诲，了解佛法的人再次跟多杰雄登社群的领袖开会，举办公开论坛，辩论也行，广播――抱歉，然后在录影和有观众的情况下，一一说明这个问题。
这里的问题并不在于多杰雄登是好或坏，真正的问题是：多杰雄登修持者有数百万人，他们并不会放弃这个修持。与此同时，也有人不修多杰雄登，认为雄登是坏的，因而就形成了隔离。 所以在西方，当他们出现时，有些佛教中心的信徒就会低声说：“哦，他是修多杰雄登的，他在修持多杰雄登。如果是多杰雄登，那就是坏的。”拜托！我的人生和为人有很多层面，并不只有多杰雄登。去查看我的教育背景、事业、生活背景；去查看我做了什么，查看我的家人，查看我一直以来都在做什么，以及查看我的动机是什么之后再来判断我，如果你必須判断我的好或坏。 “哦，他是多杰雄登修持者，他就是坏人”的说法跟我较早前给的例子是一样的：“哦，因为有10个美国人是杀人犯和强奸犯，所以凡是美国人就是坏人，不要给他进来！”那是多么的可笑！基于几个人来给整个民族下断语是很荒谬的。根据几名修持者的行为来判定整组修持者是多么的荒谬和不合理！
所以，有一组不断在增加的多杰雄登修持者，还有一组人则认为不应该修持多杰雄登。世界上的任何冲突，不管是世俗，还是宗教，其领袖都应该派遣代表跟发生冲突的群体坐下来沟通，找出中道，找出解决方案，让问题不再延续下去。所有的分裂、痛苦、愤怒、争执、粗言、威胁、谴责等，都必须停止，因为这正对佛教造成伤害。它正伤害着西藏佛教，破坏着达赖尊者的美称，它正破坏着大师们如赤江仁波切、至尊宋仁波切、尊贵的格桑嘉措仁波切等的清誉。他们的清誉是不该遭破坏的。 我们全都站在同一条船上。无论你是多杰雄登修持者与否，我们相信释迦牟尼佛、世尊，我们相信祂的证悟、四圣谛、十二因缘、业力、因果、六道轮回、三世：前世、今世、来世，我们相信六庄严和二胜（rgyan drug mchog gnyis）。我们相信那烂陀、莲花生大士、桑耶寺、阿底峡尊者，我们相信噶当系列教诲《朗讲》，我们相信心识的转化，我们相信供养。
因此，我不会讲任何反抗达赖尊者的话，因为我还有三昧耶。你要明白我人生中优先考虑的事不是要奉承别人，不是要出席达赖尊者一个又一个的教诲“派对”，然后再跟名人混在一起，跟所有的尊者们合照，并戴上我的法帽到处亮相，然后展示照片告诉你：“哦，我很神圣，我参加了达赖尊者教诲后的派对。” 我人生的目标不是为国家或政治意识斗争，我对那些没有兴趣我已经穿上释迦牟尼佛的袈裟，我已经落发，我已经接受比丘戒。我人生的唯一目的是修学佛陀的教诲，证得慈悲、仁慈，如果可以的话，证得菩提心和了解空性正见，以及转化我的心识，把我所认知的负面情况变成正面的，并且不再将他们视为负面。我的人生目的是忠诚依止上师，修持我上师传授给我的法门，其中一个就是多杰雄登法门。那是我人生的目的。那是我人生的主要目的，而任何与我有缘的人，我会传授他们所有我上师给我的教诲。 任何跟我有缘的人，我会跟他们分享我从我上师那里学到的方法。这是我仅有的一切，我不能杜撰什么。
我的重点是，我亲眼目睹不少家庭因此而破碎，我看过上师们离寺院而去，我看过某些人的屋子被扔石头，因为他们修持多杰雄登法门。我看过有的人因此而受威胁。我自己也受威胁，我收到我会被杀死、被殴打、被毒害的威胁。我受到威胁，我因为修持多杰雄登而长时间接获人们粗俗恶劣的留言。我看到人们被殴打，被伤害，被排挤，被隔开。你知道吗？在整个印度一共有24个藏人集居地，单是在印度，就有超过15万藏人居住在那些地方。我亲眼看到在24个藏人集居地的藏人营内，寺院里、咖啡屋里、餐厅里、医院里，以及公共地方都挂有告示牌，告示牌写着：如果你修持多杰雄登，你不得进入。 这样的事情会有什么影响？这就好像在美国，他们说，如果你是有色人种，如果你不是白人，你不可以从这个泉源喝水，你不能坐在巴士的前排，如果白人走进来，你是黑人你就得站起来让座给那位白人。排挤多杰雄登雄登修持者的情况就跟白人应该上某所学校，黑人则上另一所学校的情况相同。这样的做法合理吗？不合理。你想想，挂上告示牌，说如果你信仰这个宗教，你就不能进入这家餐厅，这所医院，这家咖啡馆，这家店铺或政府大楼？是的，私人商业场所像是咖啡馆有权利根据自己的意愿而拒绝为某些人服务，但是你不愿意服务某些人，只是因为他们修持多杰雄登？多杰雄登人死后也会跟你安葬在同一个墓园里，多杰雄登人跟你共享同一个水源，住在同一座建筑里，共享空气。难道因为他们靠近你，你就会被他们污染吗？这样的做法要去到什么程度？如果某些人修多杰雄登，你就不跟他们结婚？你就不跟他们吃晚餐？你就跟他们断绝关系？你不慈悲，你不给予爱，就只因为他们修多杰雄登法门？ 究竟佛陀的教诲中有哪一项说到：如果别人不认同你的宗教观，不认同佛教或你的想法，或是如果某些人修持多杰雄登，你指出来给我看看，在佛陀的教诲中哪里写着：我们不能跟这些人来往？在哪里（佛陀的教诲中）有这样的说法？
人们很喜欢说：“嘿，宗喀巴大师不曾谈起多杰雄登，于是多杰雄登不应该是我们该讨论的修持。宗喀巴大师也不曾谈起吉祥天母，但是我们却修吉祥天母。宗喀巴大师不曾谈起很多本尊和修持，但其他宗派如伟大的噶举、宁玛、萨迦派，他们也一样在修持。宗喀巴大师不曾谈起普巴金刚，这不表示普巴金刚法门是错的。当有人说那不是宗喀巴大师的教诲，于是我们不该修持。给我指出（在佛陀的教诲中）哪里写着，如果你修持多杰雄登法门，我们就应该排挤你；你就会下地狱；你是个坏人；你错了……你指出给我看。 让我看看，佛陀的教诲中究竟是哪一点说明每个人都应该怀有慈悲心，每个人也应被慈悲地对待，除了多杰雄登修持者？让我看看，在佛陀的甘珠尔，即佛陀口述的教诲，以及在丹珠尔，即佛陀教诲的释义中，给我指出来，究竟是哪里有这样的说法： 如果你修持多杰雄登，你就应该遭排挤？
所以你基于达赖尊者如是说而开始审判我的多杰雄登修持前，请你扪心自问，达赖尊者教授很多其他的佛法，也教授了不少的其他我们不该做的事和约束，你是否都完完全全地遵照了？就凭你竟然会写出如此粗俗无理的文字这个举动，达赖尊者是否会认同你写那些粗俗的文字？ 达赖尊者是否会认同你写粗俗的文字, 给人发出死亡威胁，对我的生活、背景、家人、身份、一举一动做负面的影射？他会允许吗？你扪心自问一下。如果你的良心告诉你，是的，达赖尊者会允许你贬低我，那是你的选择，但我并不这么认为，我并不这么认为。
我不敢，也不会请求达赖尊者亲自出席或调停这一些。我认为他的部属可以解决这个问题。我认为由他的部属来处理会比较恰当。 所以，我认为最理想的情况是达赖尊者或他信任的人能安排一个会议，跟来自西藏、印度、尼泊尔、全世界的多杰雄登追随者的领袖坐下来，在伴随咖啡和茶，以及一个受到控制和中立的气氛下，配合录影的方式，好好讨论这个问题，把问题谈清楚。 你要知道，天主教徒跟随某些教法，其他派系的人士就说天主教徒不好，另一些天主教徒则说其他基督信仰的派系不好；另外，又有一些伊斯兰教徒说这个形式的伊斯兰教是不好的，那个形式的伊斯兰教是不好的。我并不是要批评任何形式的伊斯兰和基督信仰，我只想说，这些冲突都是人为的。我们必须停止制造这些冲突。 我是这个地球的公民，就像你那样，我们全都需要爱，我们都需要受尊重，我们都需要听到赞美，我们都需要关怀、关爱和善良对待。因此，说修持多杰雄登的人是坏人，并用粗俗的语言来伤害他们，说他们所信仰的不是佛教。这并不会令达赖尊者面子上好看。这不会令你面子上好看。
网上有一些人，不公开自己的身份，不显示他们的年龄、名字、地点，你对他们完全没有认识，但他们每一天，差不多时时刻刻都在侮辱其他人，几乎像自动生成的讯息，而我就给他们送上爱、光和慈悲，有时候我回应他们，但是大部分时间我都由得他们去。为什么我由得他们去？如果我们不知道你是谁，我们就不知道你的目的。你对他人加以侮辱，并不是在帮助达赖尊者，对西藏人的目标也没帮助。实际上，你只会让更多的人说：“为什么达赖尊者不解决这个问题？为什么达赖尊者不吭声，要他们停止这种行为和言论？为什么达赖尊者的部属允许这些？为什么人们用西藏、观自在菩萨和佛法之名来如此行动、发言和讲话？” 而且这些人之中，有者还会找出你的个人资料，加以扭曲，然后虚构出一套说法。那真令人惊讶。那并不是佛法。 你们代表谁？你们想要说服谁你是好的？你如何透过暴力的言辞，粗俗、无礼、恶劣的态度来说服别人？这如何可以帮到你？这有什么用？最恶劣的情况是你将面对法律制裁。为什么？我不认为世界上的人可以长久忍耐。法律会保护我们。所以我认为我们需要找到解决方案。我们需要一个双赢的结论。
或许，如果多杰雄登是一个恶魔，也许达赖尊者、甘丹赤巴及所有的大师，也许让萨迦法王、噶玛巴、达赖尊者、顶果钦哲仁波切等大师们全都聚在一起，招来这个多杰雄登恶魔，再把他制服为一位护法，那么这个护法从此就不会有害了。 那是他们为莲花生大士做的。莲花生大士是制服乃穹的悟者。乃穹曾是一个恶魔，后来莲花生大士将他调伏，然后把他的灵魂收在桑耶寺，把他变成现在协助达赖尊者的护法。 或许这些大师可以一起坐下来，然后做个制服法会、火供法会、禅修法会、空性法会或任何法会，之后招来多杰雄登恶魔，将他制服和捆缚，告诉他：“你不能再伤害任何人了。从今开始，你会帮忙所有佛法修行人。知道吗？”若这些喇嘛无法那么做，还能做些什么呢？
或者，我还有另一个想法。你觉得这个怎样：请达赖尊者、萨迦法王、直贡法王、竹千仁波切、噶玛巴、夏玛巴、甘丹赤巴、夏巴曲杰、江孜曲杰、堪仁波切，或者顶果钦哲仁波切这些大师聚集在一起，做一场大法会，然后把多杰雄登的意识投到火里去燃烧，再把他的意识送到净土去。. 西藏人有一种特别的法会，叫做火供法会。火供法会的其中一个功能可以是把那种无法被改变、不能被约束，常制造干扰的邪灵招来，在智慧火中将他们的意识摧毁，那么他们马上就会投生到其中一个净土。 所以你不能招来一个邪灵，杀害他，然后说：“我赢了。”这不是美国的某种闹鬼节目。你知道他们以某个名义来驱魔：“你被驱逐了！”不是那样的。我们没有任何驱魔的电视佛教传教者。
所以你可以做的是这个――这些大师们可以做一场大型的火供法会。你可以想象所有西藏佛教的大师，每一位都拥有法帽和法座，他们都是高证量者――不要误会我的意思――他们坐下一起做火供，然后招来多杰雄登，接着燃烧他。结果就是我们从此不需要再讨论他，他已经死了。 这些火供旨在摧毁邪灵，这么做是出于慈悲，所以他们可以投生在净土。真的，那是他们所应该做的。Really, that’s what they’re supposed to do. 如果这些伟大的喇嘛无法毁灭和制约多杰雄登，这难道表示多杰雄登比他们全都厉害吗？想一想！
所以，达赖尊者在礼堂里，外面是这些拍打围裙的西藏妇女，达赖尊者却在里面教授宽容、慈悲、大爱，念诵Om Mani Padme Hum，不要伤害众生……但她们却在外面那么做。 西藏领导人难道不应该说些什么吗？我认为西藏领导人，不是达赖尊者，应该发言：停止粗俗言语、粗俗讯息，停止咒骂雄登修持者，停止指控他们任何东西，停止这么做，这已经造成很多伤害了。 我认为西藏领导人应该那么做，因为那是任何领袖的责任：在他们的社群里制造和平、宽容与和谐。.
任何国家或社区、城市，甚至是家庭的领袖，不管母亲，还是父亲是家庭的支柱，这些家庭、社区、住宅区、国家、县市、联合国的领袖，必须发言、行动、演讲，而且发起制造和平、和谐、宽容的行动，而不是制造分隔、偏见、成见和厌恶。有些人可能会说：“西藏政府没有要我们讲这些话，藏人领袖没有讲那些话。” 但是他们不吭声，就是在纵容这种事。 没有什么比看着某个人做坏事，而我们不吭声来得更严重。你不能在一旁说：“我没有做，是他们这么做。”如果你允许那些事发生，其实比那些人去做来得更严重，因为你允许他们那样做。所以某个人坐在一旁，讨论着要杀害你的母亲，殴打你姐妹，你却说我没做，就让他们去做吧！
不要一直说那些示威者是在对抗达赖尊者。他们只不过是普通的僧人和僧尼，他们只是普通人、平民百姓，而且他们辛苦存钱，跟公司请假，暂停他们的修行和禅修，在冬日里到那里去，在雪中向达赖尊者示威。 如果你希望那些示威能停止，那就要停止向他们发送恶劣、粗俗的评论，停止贬低和不断地攻击他们。西藏领导者应该召集他们，坐下来说：“你为什么示威？”然后找寻解决方案。西藏领导者跟他们坐下来讨论，并衷心尝试跟那些向达赖尊者示威的人共同找寻解决多杰雄登问题的方案后，若他们再继续示威，那才表示有问题。你要知道，如果这些人在示威，而我们不向他们伸出援手，也不去了解发生什么事，我们算是什么样的领袖？我们公开演讲，对世界解释宽容、大爱、慈悲。我们跟每个人说要以对话来解决问题。藏人的领袖，尊贵的达赖尊者倡导以对话、慈悲、宽容来制造一个更美好的世界，好让大家能和睦共处，然而，却有人在外面向尊贵的达赖尊者示威。我很尊敬地请求尊者派人前去了解他们究竟对什么不满，让你的部属跟他们坐下来，把事情摊出来谈，解决它，好让他们不再示威。 那是每一名领袖都会做的事。 世界上所有的领袖都会坐下来讨论。甚至有一些用暴力来伤害他人的宗教激进分子，即便是那样的人，他们的领袖还是尝试跟他们坐下来对谈，尝试了解发生什么事，想办法帮助他们。那就是一个领袖、一个政府或社会支柱的任务。
多杰雄登修持者不能跟他的弟子混在一起？为什么不能？佛陀的弟子本应帮助每一个人，甚至是幽灵和邪灵。就算在佛教的仪式里，当我们做供养的时候……在灌顶之前，我们供养回遮朵玛（Gegtor），我们念一遍 OM SUMBANEY SUMBA HUM GIHANA GIHANA HUM GIHANA PAYA GIHANA PAYA HUM ANAYA HO BAGAWANA BIHARAZA HUM PHET 。 有这么一项仪式。而Gegtor，Geg是障碍制造者，而‘Tor’则是朵玛。在灌顶之前，你甚至会向障碍制造者供养朵玛，所以我们有地主，我们还有地主仪式，向地主做供养，不伤害他们，不损害他们。 在佛教的仪式里，你不伤害幽灵和邪魔，以及一切具伤害性的众生。你透过给他们供养一些食物，跟他们好好谈，要他们不去害人。所以说，每一个人都可以出席达赖尊者的开示。
那些向达赖尊者示威的人，我不是说他们是对或错，我只是说他们对某些事怀有不满。请派人跟他们谈谈，请跟他们开会，然后解决这个问题。他们对某些事情不满，但他们不是精神病人，也不是疯子，他们不是中国政府聘请来制造麻烦的人，他们没有在印度示威，他们只在西方国家示威。 他们没有轰炸任何人，他们没有杀害任何人，他们没有伤害任何人，而且他们也不会那么做。我相信他们大部分都是好人。他们只是有不同的信仰，而且他们只是对自己所遭受的对待感到不满。 所以坐下来跟他们谈。那不是领袖的工作吗？对谈？
为什么？以种族歧视言语侮辱中国人，说他们是坏的、邪恶的、可憎的，那是错误的做法。我肯定有些中国人不好，但是我不认为我们可以单凭几个人就对整个种族下判断，而且我认为中国政府有他们该如何统治自己的国家的政策。 我才疏学浅，对评论那么庞大的课题也不在行。我不参与政治。 然而，我谦逊和单纯的看法是：我认为西藏领导者应该开始跟中国政府建立友好关系，那样他们才可以携手保存西藏丰富的遗产、语言、文化和宗教。 无论什么，不管我们喜不喜欢，这就是事实。西藏位于中国，西藏现在是中国的一部分。世界上每个民主的政府都认同这种说法。我并没说自己支持或反对。世界上每个民主的政府都承认西藏是中国不可分割的一部分。我重复，不可分割。那是事实。我肯定西藏人对此不满意。我肯定有一些人对此不满，他们有权利这么想。但事实是西藏是中国不可分割的一部分，受中国政府管辖，而无论中国发生什么事，全都取决于中国政府明白吗？既然这都取决于中国政府，那么无论西藏发生什么事，也都取决于中国领导层。
For more interesting information:
VIDEO CONTENT 视频内容
PART 1 第一章节
- Why am I recording this video 我为何要录制这段视频: 0:00
- How I met Dorje Shugden 我是如何接触多杰雄登: 2:37
- The beginning of my spiritual journey 我修行道路的开始: 23:38
- One small obstacle 一个小小的障碍: 30:17
- Meeting my Root Guru 初见我的根本上师: 44:32
- Which Dharma Protector should I practice for the rest of my life? 我此生应该修持哪一位佛教护法？: 52:07
- Receiving Dorje Shugden’s practice was 100% for spiritual reasons 接受多杰雄登的修持全然是为修行: 59:45
PART 2 第二章节
- The lineage was passed from one great master to another 此为伟大上师们代代相传的法脉: 00:21
- The first time I heard about the ban 首次听说关于禁令的事: 0:05:21
- Politics is not my practice 政治并非我的修行: 13:10
- The Teachings from H.H. Trijang Dorjechang were wrong? 至尊赤江金刚持的法教有误？: 16:58
- 95% practiced Dorje Shugden in Gaden 甘丹寺百分之九十五的人过去都修多杰雄登: 33:12
- Dorje Shugden practitioners pray to hurt others? Illogical! 多杰雄登修持者祈愿伤害人？荒谬！: 37:33
- How can any high lama be hurt by a ‘Spirit’? 高僧大德怎么会受“邪灵”的伤害？: 46:35
- Can Lamas that prayed to spirits reincarnate? 向邪灵祈愿的上师能转世乘愿归来吗？: 1:07:31
PART 3 第三章节
- It’s nothing personal against His Holiness the Dalai Lama, but I must continue this practice 这并非为了什么私下的理由而违背达赖尊者，但我必须继续这个修持: 00:20
- I’m praying to Dorje Shugden, not the Devil 我向多杰雄登祈愿，而非邪灵: 06:36
- I will never give up the practice 我永远都不会放弃这个修持: 14:47
- Don’t blame all Dorje Shugden practitioners 别怪所有的多杰雄登修持者: 17:05
- I will not disparage His Holiness the Dalai Lama 我坚持不会批评至尊达赖尊者: 30:48
- I have seen great sufferings due to the ban 因为这个禁令我目睹了无数的痛苦: 38:23
- Dorje Shugden is not against His Holiness the Dalai Lama 多杰雄登并无违抗至尊达赖尊者: 45:39
- I don’t owe you any explanation about my practice 关于我的修持，我没欠你任何解释: 49:40
PART 4 第四章节
- I request His Holiness to find a solution and end this conflict 我请求至尊达赖尊者找寻解决方案以终止此纷扰: 00:20
- If Dorje Shugden is evil, just bind and subdue him 若多杰雄登是邪灵，那就降伏他好了: 11:27
- The Tibetan government must take responsibility to create peace 藏人领导必须负起创造和平的责任: 24:57
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team