Tag Archives: Kadampa

“My guru, kind-in-three-ways, who met face to face with Heruka, whose name I find difficult to utter…” The Great Lama Je Pabongka According to His Disciples and Others

Je Pabonka

Je Pabongka

Kyabje Pabongka Rinpoche Dechen Nyingpo was an unbelievable lama who lived in the early part of the twentieth century (bio). His two main students, Trijang Rinpoche and Ling Rinpoche, were the most highly esteemed Gelugpa Lamas of their day, so respected that they were chosen to guide the education of the Dalai Lama when he was chosen and enthroned.

Pabongka Rinpoche, a recognized reincarnation of Chankya Rolpai Dorje, was the one who was responsible for widely propagating the practice of Dorje Shugden among the Gelugpa tradition.

As a result of the attempt in recent decades to convince the world that Dorje Shugden is a worldly Deity, Je Pabongka’s reputation and lineage has come under attack, so I thought it would be nice for students who practice in his lineage to see, once again, that things are not as cut and dried as his detractors would have you believe….Scholars and yogis, please check!

A Sakya Tale (Part Three)- Dorje Shugden, the Great Compassionate One

Sakya Lineage

(Continued fromabove…)

In 1871 Kunga Nyingpo had his own son, Dragshul Trinley Rinchen. Dragshul Trinley Rinchen grew up to become the 39th Holder of the Sakya Throne.

In his autobiography, this lama explained that his father Kunga Nyingpo was Avalokiteshvara. In order to prove this, he recounted the story about Mahasiddha Pema Dudul and Trinley Rinchen detailed above and then wrote

The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. The Nyingma Tantra Rinchen Nadun says “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One,” which establishes this by scripture.

The Great Je Sakyapa Kunga Nyingpo is well-known as an incarnation of the Arya Lotus in Hand (Avalokiteshvara). The Arya Lotus in Hand definitively is none other than the Lord of Mandalas, but provisionally by assuming the manner of a tenth level bodhisattva he simultaneously sports billions of superior, middling and inferior emanations to accomplish immeasurable benefit for beings, such as setting them on paths to the higher realms and liberation. (2)

Thus in order to show that his father was Avalokiteshvara, he set out to show that his father was well-known to have been an emanation of Dorje Shugden, and then demonstrated with a quotation from Nyingma tantra that Dorje Shugden and Avalokiteshvara are the same person.

As further demonstrated in his Autobiography, Dragshul Trinley Rinchen was a practitioner of Dorje Shugden as well, and was considered to be “a very great Sakya master, one of the most outstanding masters in our recent time.” (1)

So when we consider the relationship of the Sakya Tradition to the Practice of Dorje Shugden we see that, contrary to the claims of some present-day Sakya Lamas, for more than three hundred years Dorje Shugden has been viewed in Sakya as an Enlightened protector. Not among the provincial practitioners or those without education, but by the Throneholders of the lineage, and the holders of the Sakya’s most precious Tantric transmissions, Lamdre Lineage holders like Morchen Dorjechang who wrote praises to Dorje Shugden as an enlightened being. 


When the leader of an entire Buddhist tradition says “Dorje Shugden is definitively Avolkiteshvara,” it seems to me to be difficult to make the claim, as some have tried to do in the debates over this issue, that the great Sakya masters never viewed Dorje Shugden as anything other than a spirit. In fact it seems that there has been an unbroken tradition of the practice of Dorje Shugden as an enlightened protector from the early 1700’s right through modern times.

It is easy to understand that most lamas don’t write about their Dharma protector practices, which have traditionally been in the nature of secrecy. It isn’t unreasonable, therefore, to assume that there were many masters other than the ones enumerated here that held Dorje Shugden as their protector and as a fully enlightened being. 


Since this material is so readily available, it seems odd that the Dalai Lama, who has attempted to ban this practice as “spirit worship,” doesn’t seem to be aware of it. He doesn’t list the views of these great masters when recounting the results of his research, at any rate.

What could the reason for this oversight possibly be?


A list of the supreme heads of the Sakya Lineage who can be shown to have viewed Dorje Shugden as an enlightened being:

  • 30th Sakya Throneholder Sonam Rinchen (1705-1741)
  • 31st Throneholder Sachen Kunga Lodro (1729-1783)
  • 33rd Throneholder Padma Dudul Wangchug (1792-1853)
  • 35th Throneholder Tashi Rinchen (1824-1865)
  • 37th Throneholder Kunga Nyingpo (1850-1899)
  • 39th Throneholder Dragshul Thinley Rinchen (1871-1936)

__________________________________________________________________

…..For more information on past masters who relied on Dorje Shugden as an enlightened protector, please consult Dorjeshugdenhistory.org

1. Gonsar Rinpoche, 1996, Public Talk

2. Khri chen Drag shul ‘Phrin las rin chen. Rdo rje ‘chang drag shul ‘phrin las rin chen gyi rtogs brjod (The Autobiography of Khri-chen Drag-shul-phrin-las-rin-chen of Sakya). Dehra Dun: Sakya Centre: 1974, pp. 29-31.

Think it over.

Trijang Dorjechang

Trijang Dorjechang

“Even these days, some suspect those who rely upon and propitiate Gyalchen (Dorje Shugden) of conjuring ghosts, but it is the babbling talk of those who don’t understand the definitive meaning.”

– Trijang Dorjechang Losang Yeshe, Symphony Delighting an Ocean of Conquerers, 1967

101st Ganden Tripa Leaves Ganden Shartse to Join Dorje Shugden Monastery

Dorje Shugden practitioners have known for some time that Khensur Lungri Namgyal Rinpoche, the 101st holder of Je Tsongkhapa’s throne, or Ganden Tripa, is a practitioner of this protector.

101st Ganden Tripa Lungri Namgyal Rinpoche

It has been very interesting nonetheless, to watch what has happened as he has left office, his official seven year term completed. The Ganden Tripas have been the heads of the Gelugpa lineage since the time of Je Tsongkhapa. Perhaps it is interesting to note that the Ganden Tripa has traditionally been an elected position from within the monastery system of the Gelug tradition, but at some point since 1999, the Dalai Lama has inserted himself into the process, and the head of the Gelug tradition is now appointed by this political leader of Tibetans.

As Lungri Namgyal Rinpoche was nearing the end of his term in April of 2009, he did a remarkable thing. He wrote a letter.

Leaving no doubt as to his authority to do so,

I, the undersigned, Lungri Namgyel, the official head of the Gelug order of Tibetan Buddhism (Ganden Tripa) and successor to the said order’s founder, Je Tsongkhapa (1357-1419), whose headquarters are Ganden Monastery in Karnataka state, south India

the Ganden Tripa conferred upon Trijang Rinpoche and his Trijang Buddhist Institute, “the authority to represent and transmit the teachings of the Gelug order of Tibetan Buddhism in the United States.”

The previous Trijang Rinpoche, Trijang Dorjechang Losang Yeshe, was the greatest master of the previous century, and the Root Guru of the Dalai Lama. The current recognized reincarnation fo Trijang Rinpoche, recognized as such by the Dalai Lama, is a well known Dorje Shugden Practitoner like his predecessor, and his Trijang Buddhist Institute openly continues the practice in the United States.

For those who know little about this issue, it may not seem like much, but for anyone aware of the severe social and political penalties in Tibetan society for publicly going against the wishes of the Dalai Lama, it is a statement of tremendous import, not to mention courage. The fact that the Ganden Tripa waited until he was completing his career as a head of the tradition to make such a statement is also rather telling. It shows that while he held the office, it simply would have been too controversial. The Ganden Tri would likely have been removed from his office by the Government. That he had to wait until he was no longer subject to the Dalai Lama’s control to express his views, is indicative of the air of intimidation created by the Tibetan Government in Exile. For more detail on this topic, see Ganden Tripa Authorizes Trijang Buddhist Institute.

But it seems the story doesn’t end there. The latest news from South India is that the Ganden Trisur (the epithet Trisur refers to a retired Ganden Tripa such as Lungri Namgyal Rinpoche) has officially left Ganden Shartse, a monastery under the control of the Tibetan Government in Exile, for Shar Ganden Monastery. Shar Ganden is a new monastery that has recently been formed by those monks and lamas that have been expelled or otherwise made unwelcome at Ganden Shartse. It proudly and openly upholds the tradition of practicing Dorje Shugden as a wisdom protector of Manjushri Je Tsongkhapa’s teachings.

Shar Ganden Monastery, South India

Thousands of practitioners have left the traditional monasteries where they are subjected to bans, harassment and repression by the government and its enforcers, to join monasteries like Shar Ganden and Serpom Norling, a monastery formed from the practitioners previously associated with the Pomra Khangtsen of Sera monastery. These new monasteries are increasingly seen as the actual repositories of the Ganden tradition, free from Government interference, and many high lamas and tulkus have left the Government’s monasteries to join them.

Now, in a shocking move, the most recent head of the Ganden tradition along with his Labrang, or office, has joined them. The Ganden Trisur’s personal assistant related that, in the words of one member of the Dorje Shugden Forum,

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

It seems that the current Trijang Rinpoche and his entire office have also joined Shar Ganden Monastery.

Above all, it is sadly ironic that great Gelug Lamas like the Ganden Tripa and Trijang Rinpoche, whose previous incarnations include several Ganden Tripas, have had to leave Ganden Monastery in order to uphold Je Tsongkhapa’s lineage when Je Tsongkhapa established Ganden Monastery for precisely this purpose.

Has it ever been more clear that religion and politics should not be mixed? The brilliant founding fathers of the United States gave this gift to the people of this country, and this policy is also enshrined in the guiding documents of many of the most influential and prosperous western democracies. May the Tibetan people too gain the privilege of engaging in their spiritual practices without the ominous shadow of government control obscuring the light of religious freedom.

The Dalai Lama’s ‘Research’ Concerning Past Masters and Dorje Shugden

When the Dalai Lama speaks out against the practice of Dorje Shugden, he often describes how he came to renounce his own practice of this deity, a practice he engaged in for a quarter-century. In these speeches, he inevitably mentions his own “thorough research.” Due to this reference, repeated over and over again, most people already inclined to believe the Dalai Lama are mollified, and are therefore disinclined to look into the matter further.

As an example, consider this introduction on the Dalai Lama’s own website…

His Holiness the Dalai Lama’s Advice Concerning Dolgyal (Shugden)
Following long and careful investigations, His Holiness the Dalai Lama strongly discourages Tibetan Buddhists from propitiating the fierce spirit known as Dolgyal (Shugden)….

and from the Dalai Lama’s talk at Lehigh University in July 2008.

During the Fifth Dalai Lama this problem started. From 1951 to the early 70’s, I myself was a worshipper of this spirit, so actually, previously, I was also one of them….Then around early 70’s..using different sort of methods to investigate, also reading the biographies of past many great masters, mainly the lamas of the yellow hat sect, …suppose if this Shugden is truly reliable, most of the great lamas after the fifth Dalai Lama, then I think must practice….but this is not the case. So….I developed some doubt.  Then…thorough investigation, then it became clear.

So, what are the results of all this thorough research? What did the Dalai Lama discover amongst the thousands of works written by the great masters of the Tibetan Buddhist tradition?

Let’s take a look.

Three of the seven “historical references” listed on the Dalai Lama’s website refer to works that do not even mention Dorje Shugden. Of the remaining references, one is by Je Pabongka, one of the most well-know advocates of Dorje Shugden practice. Another is from the Fifth Dalai Lama, although it is believed by many that he later retracted this opinion and changed his view, composing prayers to Dorje Shugden as an enlightened being. The final mention is by one “Jigme Damchoe Gyatso” and is hardly compelling. It is also rejected by several important contemporary Lamas, such as Lama Zopa and Zong Rinpoche.

However, this does not stop the Dalai Lama and his government from citing the many “references” they have found, and representing them as being about Dorje Shugden when they are not.

Trichen Ngawang Chogden

Trichen Ngawang Chogden

This extraordinary master was the root guru of Kelsang Gyatso, the Seventh Dalai Lama. He was also the 54th Ganden Tripa, head of the Gelugpa Tradition. The view that this Lama spoke out against the practice of Dorje Shugden is derived from an episode in his biography written by Chankya Rolpai Dorje, another highly renowned Lama of the Gelug tradition. This Biography, however, never mentions Dorje Shugden. Instead, it talks about a local spirit known as Taktse Gyalpo.

The incident (the Dalai Lama) refers to is narrated in Changya’s biography of Trichen Ngawang Chogden. An evil monk spirit (rgyal.’gong) from Dragsob (brag.sob) who was invoked by some active Lama retired from his monastic office (bla.zur) and a Khamtsen at Ganden. They built a wayside shrine for this spirit in the circumambulation path of Ganden.

Trichen Ngawang Chogden declared this unsuitable. He said that since the time of Je Tsong Khapa and his disciples no worldly spirits were worshiped at his [Ganden] monastery and that in future this would also not be permitted. When that spirit was invoked through an oracle, he said that since the Trichen Rinpoche had said this, he had no choice but to leave and he excused himself and left for Taktse-Shöl. The Lama retired from his monastic office who had relied on that evil spirit died soon after as punishment by Kalarupa [one of Je Tsong Khapa’s protectors]. There is no reference to Dorje Shugden in this passage . The evil monk spirit (rgyal.’gong) was continued to be worshiped as a local deity at the place where he came from.

-Ursula Bernis,  Condemned to Silence A Tibetan Identity Crisis, 1999

The reason this spirit from went back to “the place where he came from,” Taktse, an estate not far from Ganden Monastery, is because the spirit referred to in this verse is Taktse Gyalpo, a local spirit said to have been the spirit of a monk who died in bad circumstances.

In this biography master Changya clearly mentions what Trichen Ngawang Chogden has expelled is a ‘Gyalpo’, instead of ‘Dolgyal’. ‘Gyalpo’ is a general name used for all the deities and spirits born as incarnation of former lamas or monks. Therefore hundreds of Gyalpos exist in the Tibetan pantheon, and the term does not only apply to the Dolgyal. The name Dolgyal is a short term for ‘dol gyi gyalpo’. Dol is the name of a place, where the first temple of Dorje Shugden was erected by the 5th Dalai Lama.

-Dorje Shugden Charitable Societey, Chronicle, 2008.

So the original text says “Gyalpo,” and clearly refers to Taktse Gylapo, not Dorje Shugden. Dorje Shugden is not mentioned.

The Samlo department of Ganden monastery took over (the Taktse) estate, and with it, adopted that spirit of the estate as a protector deity of the department. It was then worshipped in the Ganden monastery in their department for some time, until it was expelled by the great master Trichen Ngawang Chogden, who at that time was the throne-holder of Ganden. The spirit was sent back to its estate, where it was worshipped by the villagers until 1959.

-Chronicle

The recognized reincarnation of Trichen Ngawang Chogden was called Trichen Tenpa Rabgya. Tenpa Rabgya was a Geshe lharampa from Sera Monastery, and became the tutor to Changkya Yeshe Tenpai Gyaltsen, the reincarnation of Chankya Rolpai Dorje. Among his teachers were such luminaries as Panchen Lama Palden Yeshe and Kachen Yeshe Gyaltsen. Tenpa Rabgya was a famous practitioner of Dorje Shugden, and wrote praises and rituals for his practice, requesting him to come from the “wisdom Dharmakaya,” clearly indicating his view that Dorje Shugden was a Buddha.

The End of the Vajrayana


“…Then I thought of taking the
Secret Essence Tantra from (Kunnu Lama Tenzin Gyaltsen) as well. I happened to mention this to Ling Rinpoche one day, but he discouraged me. He told me that it was rather controversial and that it would be better not to take it.

Now what actually had happened was that Ling Rinpoche, being rather timid, seems to have been under the impression that if I were to take the transmission, Dholgyal was likely to have responded by inflicting some harm.

I was the one who was pushing to take this. The Secret Essence Tantra is, I believe, one of the texts that Buton Rinpoche decided to exclude from the collection of the Kangyur. However, it is a text that the Nyingma and Karma Kagyu treat as authentic.

Anyway, Ling Rinpoche’s opposition to me receiving the transmission of that Tantra was based upon his fear of Dholgyal. Therefore, what happened was that though I wanted to take that Tantra, because of someone’s fear of Dholgyal, I was unable to. My rights to freedom of religious choice were thus violated.”

-Tenzin Gyatso XIV Dalai Lama

Kyabje Yongdzin Ling Rinpoche

Yongdzin Ling Rinpoche

Does this strike anyone else as strange? Was Ling Rinpoche, Guru to the Dalai Lama, tantric master, and pure preceptor, really afraid of harm from a worldly spirit? All Buddhists know that pure refuge protects from spirits and the like, that is why the Dalai Lama said, in reference to Dorje Shugden, “I don’t even visualize the protection wheel.”

If the Dalai Lama had nothing to fear from Dorje Shugden, why should Ling Rinpoche, his own Guru?!?

Perhaps more distubing still, this quotation raises an important question….

Since when does following the advice of your Vajrayana guru constitute a loss of religious freedom?!?

The only freedom lost through following the advice of one’s spiritual guide is the freedom to wander endlessly in the scorching pits of samsara.

This kind of attitude marks the begining of the end of the secret Mantra path in this world. The Guru gradually comes to be seen as outmoded, unecessary in the attempt to attain liberation from suffering. The result of this view spreading in our world is that the Vajrayana becomes a hollow shell,  a vehicle without power, a car with no engine.

Scholars and Yogis, PLEASE check.

His Eminence Trijang Dorjechang Losang Yeshe

Kyabje Trijang Rinpoche

Kyabje Trijang Rinpoche

His Holiness Kyabje Trijang Dorje Chang was one of the foremost Tibetan Buddhist Masters of our time, taking birth at the turn of the twentieth century and passing away in 1981 at the age of eighty-one.

Not only had he followed in age exactly the example of the Enlightened Buddha, but also through his precious activities and in particular through his extraordinary method and capacity of teaching he fulfilled the purpose of countless beings and the teachings of the Buddha, particularly the tradition of Je Tsong Khapa. All the great Masters and the followers of this tradition were brought up by his compassionate spiritual guidance.

Kyabje Trijang Dorje Chang served His Holiness the Dalai Lama first as philosophical assistant, then as personal tutor, together with Kyabje Ling Dorje Chang, for altogether fifty years.

Trijang Rinpoche (Right) with Ling Rinpoche (Left) and their disciple, the present Dalai Lama (center)

Trijang Rinpoche (Right) with Ling Rinpoche (Left) and their disciple, the present Dalai Lama (center)

Not only did he offer to His Holiness studies from the elementary level up to the highest tantric transmissions, he was also the backbone of the struggle against the Chinese occupation at the most difficult and confused time of Tibetan history. The escape of His Holiness the Dalai Lama from Tibet in 1959 was also thanks to the wisdom and efforts of Kyabje Trijang Dorje Chang.

Up to the end of his life Trijang Rinpoche continuously turned the Wheel of Dharma for the sake of all sentient beings. The flourishing of Dharma in the West is also directly and indirectly connected with him, because of his own teachings as well as the precious activities of his disciples, such as Kyabje Zong Rinpoche, Ven. Geshe Rabten, Ven. Geshe Kelsang Gyatso, Ven. Lama Yeshe and many more. Without him the situation of Tibetan Buddhism in the West would be completely different.

Lama Zopa Rinpoche said

The (present) incarnation of Kyabje Dorje Chang, His Holiness Trijang Rinpoche, is His Holiness the Dalai Lama’s guru and the lama of all the Tibetan people…. In his previous life (as Trijang Dorjechang Losang Yeshe) he performed incredibly holy actions; therefore, his present incarnation has the potential to spread Dharma in both the East and the West like the rising sun spreads light.

Trijang Rinpoche receives offerings at Monlam

Trijang Rinpoche receives offerings at Monlam

Geshe Kelsang Gyatso has likened Kyabje Trijang Rinpoche to

“a vast reservoir from which all Gelugpa practitioners of the present day received ‘waters’ of blessings and instructions.”

He held many important positions within the Gelug School including Ganden Tripa, the head of Gelugpa tradition. He was the Lama most responsible in his generation for spreading the Dorje Shugden practice, especially to the west. Trijang Rinpoche was also responsible for editing the classic Lam Rim text Liberation in the Palm of Your Hand, by Kabje Pabongka Rinpoche, from which the following quotations are drawn.