Tag Archives: Pabongka rinpoche

Ghosts, Stephen Batchelor and the Dalai Lama

The Dalai Lama is a man revered by nearly the whole world, but surely we are free to ask for clarification when we see blatant contradictions in his words and behaviors?

It seems that people are so desperate to believe that this man is a great being that there immediately develops an air of hysteria should anyone try to investigate or critisize his actions. It is time to realize that the Dharma is still the Dharma even if one very popular political leader is not a perfect practitioner. If the Dharma is to survive in this world, we need to be able to take an honest look at how it is being represented and promoted in the world. Especially when the use of political power to enforce a sectarian agenda is involved.

There are many non-political spiritual guides teaching the pure Dharma of the Nyingma, Sakya and Kagyu traditions, as well as the Ganden tradition of Je Tsongkhapa. If we rely on our teachers and forget worldly motivations, the Dharma will thrive here in the west and throughout the world.

I am interested to see if anyone can explain this one to me. Here are the Dalai Lama’s own words…

“Anyway, Ling Rinpoche’s opposition to me receiving the transmission of that Tantra was based upon his fear of Dolgyal. Therefore, what happened was that though I wanted to take that Tantra, because of someone’s fear of Dolgyal, I was unable to. My rights to freedom of religious choice were thus violated.”
-The Dalai Lama,  Second Gelug Conference , Dharamsala, 6 December 2000

So the Dalai Lama is here claiming that his Tantric spiritual guide was afraid of “Dolgyal,” a pejorative way of referring to Dorje Shugden.

“When I generate faith in the precious Dharma, I generate real faith in the precious Buddha. And I also have genuine faith in the qualified followers of the Buddha. The statement that if you have pure refuge, you will not be harmed either by humans or non-humans, is definitive.”
– A talk on Dholgyal by H.H. the Dalai Lama , Dharamsala, October 1997

Any yet here, the Dalai Lama is saying that someone with Refuge has no need to fear spirits. So what is he saying? That Ling Rinpoche doesn’t understand this? Why would Ling Rinpoche be afraid of “Dolgyal?”

In his book Confessions of a Buddhist Atheist, Stephen Batchelor recounts an interesting story about Ling Rinpoche…Kyabje Yongdzin Ling Rinpoche

“Shortly before I left Dharamsala, Ani Jampa, an English Buddhist nun, asked me to translate for her in an interview with Ling Rinpoche, the senior Tutor of the Dalai Lama. She explained to Rinpoche that she would shortly be leaving India to visit other countries in Asia and asked if he could provide her with a Sung-du– a knotted protection string- to ward off the influence of harmful spirits. Ling Rinpoche chuckled and said that all she needed to do was to take refuge in the Buddha, Dharma and Sangha (community). If she sincerely entrusted herself to these three guiding principles, which are commitments common to all Buddhists, that would be sufficient to protect her against whatever harmful influences she might encounter.”
-Batchelor, 2010, Pg 209

So, obviously, Ling Rinpoche was not afraid of “Dolgyal,” something that would be immediately obvious to anyone who knows who this lama was. Moreover, Ling Rinpoche was incredibly devoted to his root guru, the renowned lama Pabongka Rinpoche, whose main protector was Dorje Shugden.  There can be no question that he never feared  the protector of his own spiritual guide, who he loved and revered. It seems the Dalai Lama is setting a new precedent for relating to one’s Guru,  a tradition in a style not seen before in the Vajrayana.

So what are we left to conclude? The Dalai Lama says Ling Rinpoche was afraid of spirits.  It seems that either Dalai Lama is lying, or he sincerely believed that his own spiritual guide had no refuge, and therefore is not even a Buddhist. Either way, it is not a pretty picture.

Is there something I am missing here? Is there another conclusion? We all want to see the Dalai Lama as a great man, but how can we, as honest and sincere spiritual practitioners, understand this behavior?

Please feel free to comment, and as always,  scholars and yogis, please check.

“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!

“An Unbelievable Expert on All Subjects…”

Sermey Jetsun Khen Rinpoche Losang Tharchin on Pabonka Rinpoche

Dalai Lama, Corje Shugden, NKT, Kadampa Tradition

Khen Rinpoche, Geshe Lharampa, ex-Abbot Sera Monastery

KYABJE PABONGKA RINPOCHE DECHEN NYINGPO and his classmate, Gyelrong Sharpa Choje—known as Jangsem Choje Lobsang Nyima—went together very often to debate when they were at their monastery. Indeed, both of them became Geshes. Later Jangsem Choje Lobsang Nyima entered Gyu Me Tantric College and became a great scholar. He proceeded to become gi-go, an administrator, as I did, then Lama Umdze, then Abbot, and finally almost reached the position of Ganden Tripa.

Pabongka Rinpoche Kyabje Dechen Nyingpo’s life proceeded in another direction such that he was later to become a very famous teacher of Sutra and Tantra, especially of the Lam Rim (Stages of the Path to Enlightenment) tradition. Whenever he taught, many people came from miles and miles around to attend his teachings. Everybody said he was an unbelievable expert on all subjects.

Later, when Lobsang Nyima had learned that Kyabje Dechen Nyingpo was going to be in nearby Chusang Ritro, his curiousity piqued from having heard so much relating to Kyabje Pabongka’s fame coming from all quarters, he decided to visit him and so he brought along a pot of excellent yogurt as a gift for Rinpoche. During that visit they met for a long time discussing many points on numerous topics. Since Kyabje Pabongka had answered every one of his questions so thoroughly, Lobsang Nyima couldn’t argue with him at all on any of the points.

Upon his return, when others asked about the visit he remarked: “When we were on the debate ground at Sera Mey, Kyabje Dechen Nyingpo wasn’t an expert at debate by any means. At the time I didn’t think he had learned very much. But now I understand that his way of studying and mine went in different directions. For instance, when we debated, I for my part, would apply reasons and quotations to back up my arguments, all the time focusing on the other debater. But Kyabje Pabongka, for his part, when studying, asking questions, giving answers, reciting quotations, giving reasons, everything, would focus all of these on himself, applying them to his own mind. Therefore, by using such a method, there is no way to argue with him on any of the points since he has mastered them all.”

Black Magic Indeed!

“Later, on another occasion, we were performing a ritual of Hayagriva. It was not particularly aimed at Dholgyal. The aim was to destroy anything, be it human,non-human, a lama, a deity or a ghost, that harms the Dharma and the just cause of Tibet. Whatever it is, it should be eliminated. It can’t be helped. “

the Dalai Lama
“Concerning Dholgyal with reference to the views of past masters and other related matters,” Dharamsala, October 1997 (dalailama.com, emphasis mine)

Dalai Lama, New Kadampa, Dorje Shugden

Wrathful Hayagriva

So the Dalai Lama uses religious rituals to destroy anything, including other people, that harms the cause of Tibet? They should be “eliminated?” Are these the words of Avalokiteshvara, Buddha of Compassion? And meanwhile he accuses Dorje Shugden pracitioners, with no proof and no basis whatsoever, of using “black magic?” (see Not Afraid of Spirits, below).

If mixing politics and religion in this macabre way, and using your prayers to kill others is not black magic, what in the world could black magic be?

Scholars and yogis, please check!

Not Afraid of Spirits

“That’s why, as I just mentioned, when it is said that (my opponents) have been doing lots of black magic, I just have to laugh. I don’t do anything about it, I don’t even visualise the protection wheel(…) I really have true faith. I told the government staff that I have a pure refuge in my continuum. When I generate faith in the precious Dharma, I generate real faith in the precious Buddha. And I also have genuine faith in the qualified followers of the Buddha. The statement that if you have pure refuge, you will not be harmed either by humans or non-humans, is definitive.”

-Concerning Dholgyal with reference to the views of past masters and other related matters
A talk on Dholgyal by H.H. the Dalai Lama , Dharamsala, October 1997, Dalailama.com

Inspiring words. All Buddhists agree that if one has refuge in the three jewels, there need be no fear of harm from spirits or worldly gods. The Dalai Lama himself claims to have “pure refuge in (his) continuum”

And what about Ling Rinpoche, his Spiritual Guide? This is a Lama so renowned that he was chosen to be one of two gurus to the Dalai Lama, who many felt was the most important reincarnate lama in the land. Why would he have any “fear of Dolgyal?” (see The End of Vajrayana, below) This is an odd statement for someone who claims to have guru devotion to his lamas, saying, in effect, “I have this realization, but my spiritual guide does not.”

Moreover, when “opponents,” apparently Dorje Shugden practitioners, engage in “black magic,” he has no fear. So why does he use this reason, that the practice of Dolgyal will harm his life, over and over in justifying his ban? Doesn’t he know that people can check his words and see that there is a huge contradiction?

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.