dorjeshugden.com
About Dorje Shugden => General Discussion => Topic started by: LosangKhyentse on October 20, 2010, 11:49:08 AM
-
The 102nd Gaden Tripa Rizong Rinpoche has practiced Dorje Shugden but of course with the ban, he has to fall in line with Dalai Lama's policy. He hails from Drepung Loseling Monastery.
Here Gaden Tripa is pictured welcoming Dalai Lama to Drepung Loseling Institute in Atlanta, Georgia, on October 16th, 2010.
The Gaden Tripas are the heads of Gelug School of Buddhism but have no power as everything must be approved by the Dalai Lama.
it is not the case with other sects of Tibetan Buddhism who will not tolerate any interference from Dalai Lama within their own schools.
Sakyas, Kagyus, Nyingmas all have their respective heads that make decisions within their own Schools of Buddhism and they do not consult Dalai Lama nor would tolerate any interference from him.
Gelug is the only school completely dominated by Dalai Lama's control.
Hence many broke away and formed their own Monasteries.
TK
-
What a beautiful picture, in every sense of the word.
Rizong Sras Rinpoche (the 102nd Gaden Tripa) was born in 1937, the Dalai Lama was born in 1933, and they both teach us that when one cares for others, when one has great compassion and devotes his life to care for others with wisdom, one's mind does not age, keeps the focus, keeps the clarity, keeps its alertness.
Only self-centered, self-bothered minds gets loose, forgetful, get un-focused and wander away with old age.
We just need to look at this picture to sense the vibrant energy radiating from the minds and bodies of these high lamas!
Thank you very much TK for posting this topic and picture.
-
Thank you, TK for sharing this post about the New Gaden Tripa.
I had always thought that the Gaden Tripa was very powerful and could decide on all Gelug matters. I did not know that it is completely dominated by HHDL. Thank you for clarifying that for us.
I shared some info that I read in the net about Gaden Tripa below. When one reads the summary below, one would imagine that Gaden Tripa has the power to make decisions and implement what he deems as suitable for the Gelugpas.
I guess, the most interesting part is that anyone can work their way up to become the Gaden Tripa as it is based on your actual qualifications and experience.
Source: http://www.loselingmonastery.org/news.php?id=13
The Gaden Tripa is the supreme spiritual head of the Gelugpa Buddhist tradition worldwide. This position stretches back in an unbroken lineage to Lama Tsongkhapa, who founded Gaden Monastery in 1409. Lama Tsongkhapa had many students, his two main disciples being Gyaltsab Je (1364-1431) and Khedrub Je (1385-1438). After Lama Tsongkhapa’s passing, his teachings were held and passed on by Gyaltsab Je, who became the first Gaden Tripa, the throne-holder of Gaden and Lama Tsongkhapa’s representative on earth. After Gyaltsab Je’s administration, the position of Gaden Tripa was then passed to Khedrub Je, who then passed on this prestigious position in an unbroken lineage to the 102nd throne holder today.
This highly esteemed position as Gaden Throne-holder is attained through a vigorous selection process which requires years of extensive training and service in the highest ranking positions in the monastic institution as Lama Umze, disciplinarian and abbot to one of the tantric colleges: Gyume or Gyuto. This system, which is based on a monk’s academic accomplishment, tenacity in Dharma learning, teaching and practice, and service to the monasteries, ensures that anybody can ascend to the throne as Gaden Tripa. The act of passing the throne from one generation to the other reflects the spirit of equality in Buddhism: even a normal farm boy can work his way up to being the highest lama of the Gelugpa school.
In the History of Gaden Tripa, they are not only supreme spiritual head of Gelugpa but they were tutors and spiritual advisers to young Dalai Lamas and regents of Dalai Lamas during his absence. Thus successive Gaden Tripa had great contribution in Tibetan history on political and spiritual field. Some occasion in history, Gaden Tripas had responsibility to find reincarnation of Dalai Lamas.
-
The Ganden Tripa has traditionally been an elected position from within the monastery system of the Gelug tradition, and is regarded as the throne holder of Lama Tsongkhapa on earth 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.
Like what TK said, only the Gelugpas are spiritually and politically under the influence and control of the Dalai Lama. The breaking up of the Gelupas seems to be an unavoidable path now. Many monks and high Lamas have already left Gaden Shartse Monastery to Shar Gaden Monastery as a result of the ban on Dorje Shugden issue by the Dalai Lama.
Even the previous 101st Gaden Tripa, Khensur Lungri Namgyal Rinpoche, a Dorje Shugden practitioner, also left Gaden Shartse for Shar Gaden after his official seven years term has completed. Khensur Rinpoche made this decision only after his seven years term showed what a great DS practitioner he is, not only did he show great respect to the Dalai Lama, he forgoes his own personal desire to be close to his protector for the benefit of the Gelugpa tradition and Tibetan Buddhism during his term.
I wonder what the current 102nd Gaden Tripa Rizong Rinpoche who is also a Dorje Shugden practitioner will do after his term has finished???
-
Since DL said his current incarnation would be the last in the line of Dalai Lama, will DS flourish after DL passes on?
Are all these high masters working together to set the stage for an unprecedented spread of DS practice?
-
Since DL said his current incarnation would be the last in the line of Dalai Lama, will DS flourish after DL passes on?
Are all these high masters working together to set the stage for an unprecedented spread of DS practice?
Well kurava, there is a chance that the Dalai Lama may appoint someone to carry on his policies of enforcing the ban. But whether or not this person would be able to command the same amount of respect as the Dalai Lama would be another thing. He might just be over run the other Lamas who might at that time... come out of the spiritual closet. I am sure the Dalai Lama has it all planned but right now, what will happen will be everyone's guess. Anyway, all evidence at the moment on this website seem to hint that he is doing this to promote the Protector so logically, he will let things unravel itself and let the ban slowly slide away after his death. That's my speculation at this time. Well everything is a speculation at the moment.
-
Since DL said his current incarnation would be the last in the line of Dalai Lama, will DS flourish after DL passes on?
Are all these high masters working together to set the stage for an unprecedented spread of DS practice?
I like how Big Uncle speculate and I share the same opinion. I feel that the appointed person will not be able to commend the same respect as the Dalai Lama. So many high Lamas are doing DS practice secretly and eventually after the passing of the Dalai Lama, they might just do it openly. Eventually the ban and all the controversies will subside. It is just a plot that the Dalai Lama is planning to make DS practice more well known by the ban.As we can see now, since the ban, DS monasteries and websites are flourishing and more people are aware of this practice.That is how I feel, but I may be wrong.
-
Now Imagine after his term finished the next Gaden Tripa (102) changes to a shugden monastry to show his solidarity with the 101st :)
-
Sakyas, Kagyus, Nyingmas all have their respective heads that make decisions within their own Schools of Buddhism and they do not consult Dalai Lama nor would tolerate any interference from him.
Gelug is the only school completely dominated by Dalai Lama's control.
Hence many broke away and formed their own Monasteries.
TK
Some say that DL's ban on DS practice is to promote the Tibetan unity among the other 3 schools. From the above quote, the ban is not fulfilling its purpose in this respect.
However, looking at the current situation since the ban was first enforced, the theory of great beings, DL-DS ,working hand in hand certainly seems to prove right.
-
Well everything is a speculation at the moment.
I love what you wrote, BU.
It's so true - everything we think, write, say and feel right now is pure speculation because we can't see that far into the future. A single change of events and with the appearance of new info - everything changes and even the past may be forgotten.
Such is the power of impermanence.
I like looking at what actually remains that is truly positive.
There are still people practising DS openly or behind closed/secret doors.
DS Monasteries have mushroomed up around the world. What's more, their numbers are growing. More monks are joining. These are all promising evidence.
Some say that the Ban has caused many to abandon their practice. Well, if they were real practitioners, they will never abandon. And if they continue to practice in private or secret, how would we ever know as well?
Either way, I think it is a good sign that we are still here today and our numbers are growing.
So, with the ban, things are still growing and progressing - as far as DS is concerned.
Imagine when the ban is a long forgotten dream - imagine the rate it will TAKE OFF AND FLY.
AND IT WILL.
-
However, looking at the current situation since the ban was first enforced, the theory of great beings, DL-DS ,working hand in hand certainly seems to prove right.
Kurava,
I do agree with what you say, and I'd add:
It is only logical that The Dalai Lama and Dorje Shugden work hand in hand and that the Gaden Tripa has a clear understanding of the achievements at stake.
I take proof from historical facts that involve:
-The 2nd and 3rd Dalai Lamas
-Panchen Sonam Drakpa (a previous incarnation of Dorje Shugden)
-the 15th Gaden Tripa
The 2nd Dalai Lama (Gyalwa Gendun Gyatso) was the Guru of Panchen Sonam Dragpa.
Panchen Sonam Dragpa besides having been the abbot of Ganden, Sera AND Drepung (a unique situation) also held the chair of the 15th Gaden Tripa and became the guru of the 3rd Dalai Lama (Gyalwa Sonam Gyatso).
Now, how can these holy beings not be working together for the sake of all sentient beings? This would be plain illogical.
Another observation about Gaden Tripa, Trijang Rinpoche, and open practitioner of Dorje Shugden was the 69th and 85th Gaden Tripa in two of his previous incarnations (remarquale achievements!).
After all, Dorje Shugden is the protector of Lama Tsongkhapa's teachings, and the Gaden Tripa is heading the Gelug school of buddhisme
Any contradiction, any conflict can only be a projection from an ignorant state of mind.
-
It is only logical that The Dalai Lama and Dorje Shugden work hand in hand and that the Gaden Tripa has a clear understanding of the achievements at stake.
The 2nd Dalai Lama (Gyalwa Gendun Gyatso) was the Guru of Panchen Sonam Dragpa.
Panchen Sonam Dragpa besides having been the abbot of Ganden, Sera AND Drepung (a unique situation) also held the chair of the 15th Gaden Tripa and became the guru of the 3rd Dalai Lama (Gyalwa Sonam Gyatso).
Very well said and documented Hope Rainbow.
The Dalai Lama and Dorje Shugden's previous incarnation has been in a intertwined Guru-Disciple relationship. And I want to bring out again that it was Dorje Shugden who gave the exact route for the current 14th Dalai Lama to safely leave Tibet to India, and not Nechung as many would have thought. So it was all the more crystal clear that these great enlightened beings, DL and DS, DEFINITELY work hand in hand together for the buddha dharma and preserving the Tsongkhapa lineage.
With all these facts well presented here, I hope everyone should have a better and clearer understanding of the bigger picture of the current DS controversy orchestrated by the Dalai Lama. When DL passes away, (with no disrespect), DS will take the center stage.
Thank you everyone for sharing.
-
All Enlightened Beings work for the benefit of all sentient beings.
Imagine the different roles and drama they have to play and enact just to open our eyes and minds.
If not for us, what else would any of them return life after life, taking on different forms and identities?
They do not need us but we definitely need them.
Without the right conditions and situations arising, we can never have the opportunity to learn nor practice the Dharma in any way.
-
The 2nd Dalai Lama (Gyalwa Gendun Gyatso) was the Guru of Panchen Sonam Dragpa.
Panchen Sonam Dragpa besides having been the abbot of Ganden, Sera AND Drepung (a unique situation) also held the chair of the 15th Gaden Tripa and became the guru of the 3rd Dalai Lama (Gyalwa Sonam Gyatso).
Dear HR,
I'm just curious - Panchen Sonam Dragpa seems to take the role of the Panchen Lama during the 2nd and 3rd Dalai Lama's time, meaning the teacher and student swap places... do you know if this continued with the 4th Dalai Lama?
Thanks
-
Dear WB, a few facts to cast more light on the forces at work for our sake to us all sentient beings:
4th Panchen Lama (1570–1662)
4th Dalai Lama (1589–1617)
the Great 5th Dalai Lama (1617–1682)
Tulku Dragpa Gyalstsen (1619-1656)
4t Panchen Lama and 4Th Dalai Lama
The 4th Dalai Lama, Yonten Gyatso was a student of Lama Lobsang Chökyi Gyaltsen (to be later titled 4th Panchen Lama), and in 1614 he received full monk ordination from him. The 4th Dalai Lama passed away at the young age of 27 years old.
4t Panchen Lama and 5Th Dalai Lama
Lama Lobsang Chökyi Gyaltsen was also the Guru of the Great 5th Dalai Lama, who gave him the title of 4th Panchen Lama after his passing away in 1662. This title then continued to be given to his next incarnations and also, retro-actively, to his previous incarnations starting with Khedrup Je (himself a student of Lord Dulzin, a famous previous incarnation of Tulku Dragpa Gyaltsen!).
4t Panchen Lama and Tulku Drgpa Gyaltsen
The 4th Panchen Lama was also the Guru of Tulku Dragpa Gyaltsen.
Ain't it neat?
-
Just wondering if anybody knows, the Shugden monasteries and centres are now not associated with any monastery, so are they outside of "gelugpa" sect and Gaden Tripa's control?
Are the monasteries/ centres communicating with each other and do they have central leaders or is it too early right now? Is there any platform for them to work together?
-
Dear Vajraprotector,
If TGIE doesn’t recognize monasteries/ centres that do not toe the line with DL, I would think these Shugden monasteries and centres are out side the official “Gelug” sect and Gaden Tripa’s control.
However, there is no way the TGIE can stop these centres from following Je Tsongkhapa/ Gelug lineage. In a way, these “unlawful” monasteries and centres have greater freedom now.
I would imagine the sangha of the different monasteries and centres have their own means of communication between themselves. Until the current incarnation of Tulku Dragpa Gyeltsen is recognized, I suppose there's no one strong enough to be the leader.
I pray that the time for TDG to come forth and take the helm be soon.
-
Just wondering if anybody knows, the Shugden monasteries and centres are now not associated with any monastery, so are they outside of "gelugpa" sect and Gaden Tripa's control?
Are the monasteries/ centres communicating with each other and do they have central leaders or is it too early right now? Is there any platform for them to work together?
Looks like from this "separation" away from the main gelugpa lineage, it is only natural for a new lineage to be formed..seems like it is forming already with this many centres and monasteries of dorje shugden mushrooming up all over the world.
Dorje Shugden's practice will spread far and wide...depicted by the 10 Youthful and Wrathful assistants, all represented from 10 different parts of the world.
-
Just wondering if anybody knows, the Shugden monasteries and centres are now not associated with any monastery, so are they outside of "gelugpa" sect and Gaden Tripa's control?
Are the monasteries/ centres communicating with each other and do they have central leaders or is it too early right now? Is there any platform for them to work together?
Looks like from this "separation" away from the main gelugpa lineage, it is only natural for a new lineage to be formed..seems like it is forming already with this many centres and monasteries of dorje shugden mushrooming up all over the world.
Dorje Shugden's practice will spread far and wide...depicted by the 10 Youthful and Wrathful assistants, all represented from 10 different parts of the world.
May Arya Dorje Shugden Ban Zei!!!! (Long Live!!!) ;D
-
The 2nd Dalai Lama (Gyalwa Gendun Gyatso) was the Guru of Panchen Sonam Dragpa.
Panchen Sonam Dragpa besides having been the abbot of Ganden, Sera AND Drepung (a unique situation) also held the chair of the 15th Gaden Tripa and became the guru of the 3rd Dalai Lama (Gyalwa Sonam Gyatso).
Dear HR,
I'm just curious - Panchen Sonam Dragpa seems to take the role of the Panchen Lama during the 2nd and 3rd Dalai Lama's time, meaning the teacher and student swap places... do you know if this continued with the 4th Dalai Lama?
Thanks
The 2nd Dalai Lama (Gyalwa Gendun Gyatso) was the Guru of Panchen Sonam Dragpa.
Panchen Sonam Dragpa besides having been the abbot of Ganden, Sera AND Drepung (a unique situation) also held the chair of the 15th Gaden Tripa and became the guru of the 3rd Dalai Lama (Gyalwa Sonam Gyatso).
Dear HR,
I'm just curious - Panchen Sonam Dragpa seems to take the role of the Panchen Lama during the 2nd and 3rd Dalai Lama's time, meaning the teacher and student swap places... do you know if this continued with the 4th Dalai Lama?
Thanks
Dear Wisdom Being,
Panchen Sonam Dragpa and Panchen Lama are two completely different incarnation lines. Panchen is actually a 'title' bestowed upon exceptionally great teachers (which is why Panchen Sonam Dragpa has it) and is really a Tibetanised version of the Indian word Pandit. On the other hand, the Panchen Lama is actually a line of incarnation that was officially recognised and installed by the 5th Dalai Lama in honour of his Guru, Lobsang Chokyi Gyeltsen. During the process, he recognised 3 of his previous lives posthumously as Panchen Lamas as well. So the Panchen Lama didn't manifest as Panchen Sonam Dragpa. In fact, the incarnation of Panchen Sonam Dragpa, Tulku Dragpa Gyeltsen along with the 5th Dalai Lama were students of Panchen Lobsang Chokyi Gyeltsen. The 1st posthumous incarnation of Panchen Lobsang Chokyi Gyeltsen is Kedrub Je and he was the student of the great Duldzin Dragpa Gyeltsen, the previous live of Panchen Sonam Dragpa.
-
New Tripa very quiet. He doesn't mention anything re for or against Dorje Shugden. Has anyone heard the news.
Although the previous Gaden Tripa 'defected' to Shar Gaden, his throne has not been removed from Gaden Shartse's main prayer hall. That is very unusual. As everyone practicing Dorje Shugden must be expelled from Gaden Shartse including their thrones.
Trijang, Zemey and Trisur Ladrangs all have defected to Shar Gaden. Yet the previous Gaden Tripa (Trisur) and Trijang Rinpoche's throne remain in Gaden's main prayer hall. By right it should have been removed.
Has anyone heard anything on the new Gaden Tripa??
-
New Tripa very quiet. He doesn't mention anything re for or against Dorje Shugden. Has anyone heard the news.
Although the previous Gaden Tripa 'defected' to Shar Gaden, his throne has not been removed from Gaden Shartse's main prayer hall. That is very unusual. As everyone practicing Dorje Shugden must be expelled from Gaden Shartse including their thrones.
Trijang, Zemey and Trisur Ladrangs all have defected to Shar Gaden. Yet the previous Gaden Tripa (Trisur) and Trijang Rinpoche's throne remain in Gaden's main prayer hall. By right it should have been removed.
Has anyone heard anything on the new Gaden Tripa??
I had the pleasure of seeing these thrones at Shartse when I was in India. They also have a statue of Panchen Sonam Drakpa next to the 5th Dalai Lama in Shartse's main prayer hall as well. I was very pleased to se this.
-
New Tripa very quiet. He doesn't mention anything re for or against Dorje Shugden. Has anyone heard the news.
Although the previous Gaden Tripa 'defected' to Shar Gaden, his throne has not been removed from Gaden Shartse's main prayer hall. That is very unusual. As everyone practicing Dorje Shugden must be expelled from Gaden Shartse including their thrones.
Trijang, Zemey and Trisur Ladrangs all have defected to Shar Gaden. Yet the previous Gaden Tripa (Trisur) and Trijang Rinpoche's throne remain in Gaden's main prayer hall. By right it should have been removed.
Has anyone heard anything on the new Gaden Tripa??
I had the pleasure of seeing these thrones at Shartse when I was in India. They also have a statue of Panchen Sonam Drakpa next to the 5th Dalai Lama in Shartse's main prayer hall as well. I was very pleased to se this.
Thanks for the excellent news, Tenzin Sungrab. It is this and other inconsistencies that make HH the Dalai Lama's ban illogical. If Tulku Drakpa Gyeltsen's lineage was 'erased', then Panchen Sonam Drakpa's throne should not be in Gaden, nor should his texts be studied.
And as thaimonk says, the thrones of HH Trijang Rinpoche and Gaden Trisur should be removed, but they're not, which is quite telling in itself.
A side question - do all Gaden Trisurs have thrones in Gaden prayer hall? i understand that each Gaden Tri only takes term for a few years so if all of them have thrones in the prayer hall, it could become crowded?
-
His Holiness the new Gaden Tripa Rizong Rinpoche has so far made no negative statements against Dorje Shugden, his practice or followers till date. He has been completely silent on this issue. He hails from Drepung Loseling Monastery.
Mana
-
His Holiness the new Gaden Tripa Rizong Rinpoche has so far made no negative statements against Dorje Shugden, his practice or followers till date. He has been completely silent on this issue. He hails from Drepung Loseling Monastery.
Mana
That's very good to hear. I remember the 100th Gaden Tripa Lobsang Nyima, who was from Drepung Loseling.This Tripa openly discouraged and
criticized Dorje Shugden s practice. He even criticised Pabongkha Rinpoche.
-
The 100th Gaden Tripa has also some controversial actions that did not sit well with Drepung Loseling and the Tibetan Govt. But because he was ardently against Dorje Shugden, they let it pass and not make a big deal of it. They needed him to speak out against Shugden to give the world some sort of semblence that all Gelugpas were against Shugden since Gaden Tripa endorsed the ban also. Not that it was necessarily true of course.
Some criticized him as selling his position as Gaden Tripa. We at this website do not endorse this view, but simply share what we have been informed as to how many monks felt at the time.
See this video:
http://dorjeshugden.com/wp/?p=1026
Mana
-
The 100th Gaden Tripa has also some controversial actions that did not sit well with Drepung Loseling and the Tibetan Govt. But because he was ardently against Dorje Shugden, they let it pass and not make a big deal of it. They needed him to speak out against Shugden to give the world some sort of semblence that all Gelugpas were against Shugden since Gaden Tripa endorsed the ban also. Not that it was necessarily true of course.
Some criticized him as selling his position as Gaden Tripa. We at this website do not endorse this view, but simply share what we have been informed as to how many monks felt at the time.
See this video:
[url]http://dorjeshugden.com/wp/?p=1026[/url]
Mana
It is not proper that the Gaden Tripa's throne in this video is to the side and not in the centre. How did that happen? The monks travelling with Gaden Tripa should never allow this or at least not film it. It does not serve his position correctly. It shows no respect to the head of the Gelugs. Only the head of another school of Buddhism should be able to be seated on par with the Gaden Tripa.
-
The 100th Gaden Tripa has also some controversial actions that did not sit well with Drepung Loseling and the Tibetan Govt. But because he was ardently against Dorje Shugden, they let it pass and not make a big deal of it. They needed him to speak out against Shugden to give the world some sort of semblence that all Gelugpas were against Shugden since Gaden Tripa endorsed the ban also. Not that it was necessarily true of course.
Some criticized him as selling his position as Gaden Tripa. We at this website do not endorse this view, but simply share what we have been informed as to how many monks felt at the time.
See this video:
[url]http://dorjeshugden.com/wp/?p=1026[/url]
Mana
Gaden Trisur Rinpoche Jetsun Lungrik Namgyal Rinpoche also towed the party line and said that people should not worship Shugden while he was serving his term as Gaden Tri but as soon as he retired, he defected to Shar Gaden. It's a pity that his predecessor, the 100th Gaden Tripa did not follow his good example.
-
It's not surprising that the TGIE remained quiet about HH Gaden Trisur defecting to Shar Gaden and openly practise DS. TGIE knows very well if they ex-communicated Gaden Trisur and removed his throne from his monastery, it would be super big news throughout the world. However, they didn't dare do it because they knew that many people would begin to doubt the legitimacy of their claim that DS is a demon for Gaden Trisur has too much credibility. Bottom line is that they did not want to risk the bad publicity of denouncing someone that people have so much confidence in.
-
There are simply too many inconsistencies in the ban. With the thrones of these high lamas like Trijang Rinpoche, ex Gaden Trisur, still remain intact in Gaden Shartse's prayer hall, it is already telling to everyone that there is something not right about the ban.
On top of that, TGIE keeps very low profile and quiet about these, and the reason is quite obvious. They know the world is not interested in them or in Tibet, but only in the lineage masters who uphold the the Gelug Traditions. Right now, TGIE basically has no country to govern, and as HH Dalai Lama has already made clear to withdraw his political power in TGIE, they could not afford to have any bad publicity on TGIE, as any announcements concerning for example removing the thrones of these high lamas from Gaden monastery will further split the Tibetan community, which is what the newly elected Prime minister Lobsang Sangay trying to avoid.
I think this is the best what TGIE have done so far, by remaining silence about the DS ban and they should. And I hope, under the new leadership of Lobsang Sangay, they are working on ways to re-unite the much divided Tibetan community.
-
This thread is being restarted amid intense but healthy speculation about how the 'relationship' between the current Gelug school/tradition(bearers of the lineage of Je Tsongkapa's teachings) and Dorje Shugden is going to evolve beyond the ban and the current Dalai Lama.
The Gelug school had all been strong supporters and devoted practitioners of Dorje Shugden until the ban on Shugden practice by the Dalai Lama. THe ban has created a great schism between those who , mainly through Guru Devotion and through devotion to Shugden, continue to practice Shugden and those who have followed the ban and are vocally and actively engaged in anti-Shugden criticism and condemnation.
THe Gelug school is the only school of Tibetan Buddhism which is totally under the control of the Dalai Lama. (THe other three schools will not tolerate any interference from the Dalai Lama). The Gaden Tripa(who had been an elected Head of the Gelug lineage before 1999) is appointed by the Dalai Lama and hence has no actual powers.
The newly appointed Gaden Tripa, the 102nd Gaden Tripa, has been a Dorje Shugden practitioner, but now(in office) he follows the dictates of the ban on Shugden practice. However, he has not spoken out against Dorje Shugden nor against Shugden practitioners. The example set by his predecessor, the 101th Gaden Tripa, in resuming his practice of Shugden immediately upon retirement is a fine example for him to follow.
If, within the seven years of his holding office as Gaden Tripa, the Dalai Lama were to pass on and the circumstances and conditions arise for him(the 102nd Gaden Tripa) to assume the role of his earlier predecessors as absolute head of the Gelug school, would he quickly work to have the ban removed(if it were not removed by then)? Would he promote the practice of Dorje Shugden intensively?Behind these questions lie a prayer and a hope.
As WB has so clearly delineated, there has been a strong link(historically speaking) between the 2nd,3rd, 4th and 5th Dalai Lama and the '3 Dragpas lineage'(Duldzin Dragpa Gyeltsen, Panchen Sonam Dragpa, Tulku Dragpa Gyeltsen) that promised to arise as a Protector of Je Tsongkapa's lineage and honored the promise by arising as Dorje Shugden, and the Gaden Tripa(as in the 13th Gaden Tripa - Panchen Sonam Dragpa) to affirm the truth and reality of the Big Picture.
-
Just read up on the biography of the 102nd Gaden Tripa after I saw the photo of Kalon Tripa and Gaden Tripa in Ladakh :)
A Brief Biography of His Eminence 102nd Gaden Tripa: Rizong Se Rinpoche Thupten Nyima Lungtok Tenzin Norbu
This great personality was born in the Mangtroe castle of Ladhak on the 8th day of 4th month in the 16th Rabjung of the Tibetan calendar i.e. in 1927. He was born in the family whose father’s name is Phuntsok Namgyal, a brother of His Eminence Prince Bakula Rinpoche whose lineage is traced back to the great kings of Tibet, and mother’s name is Tsering Lhadon.
He was recognized as the third unmistaken reincarnation of the great Prince Druppe Wangchuk of the Rizong monastery by His Holiness the thirteenth Dalai Lama. Around the age of four he lived in the Rizong monastery. There he was tenderly taken care of by the Venerable Tsultrim Choesang, a disciple of his previous incarnation, who took the role of his personal tutor. Starting with basic reading skills, he was taught all the recitation and application skills of all the rite and ritual texts of the monastery.
He attained different heights of achievement at this tender age. For example when he was eight years old, he was able to conduct long-life empowerment of Amitabha, the Buddha of Boundless Life. Furthermore, he was wisely able to study some important texts such as Lama Tsongkhapa’s Great Treatise on the Stages of the Path of Enlightenment at this juvenile age.
Around that time, he received the upasaka vows from the previous incarnation of Ngari Tulku who gave him the name Ngawang Sungrab Thutop Tenpe Gyaltsen. Later he was ordained as shramanera, a novice monk, by His Eminence Prince Bakula Rinpoche who gave him the name Thupten Nyima Lungtok Tenzin Norbu.
He then memorized the textual instructions containing the precepts of a novice monk, the textual instruction of the three vows: the pratimoksa, bodhisattva and mantra vows and topical outlines of the Great Treatise on the Stages of the Path of Enlightenment. And during the in-depth teaching of the Great Treatise on the Stages of the Path of Enlightenment, he was appointed as the monitor whose role is closely taking exams of other students’ memorization.
With the view to enroll him in one of the Three Great Seats of the Gelugpa tradition in Tibet, His Eminence Bakula Rinpoche made him memorize the two root texts: Maitreya's Ornament for Clear Realization and Chandrakirti's Introduction to the Middle Way. He then asked the Venerable Kau Tsundue to introduce this young tulku the basic Buddhist study on logics from the Collected Topics, starting with the fundamental lines of reasoning on the basis of colors, and thus he absorbed and understood the expertise of logical reasoning.
Between the period when he was fourteen and fifteen years old, under the guidance of the Venerable Geshe Kachen Yeshi Dondup of the Pethup monastery, he studied the two Tibetan grammatical textbooks formulated by Thumi Sambota, the father of the Tibetan language, along with their commentaries such as Yangchen Drupepel’s Lekshe Jonwang and Kane Selwe Melong and Situ Rinpoche’s grammar texts; Tibetan orthographical textbook entitled Dakyig Ngagdron; and Tibetan poetics and composed many illustrative verses based on the similes from the second chapter of the Tibetan poetics.
In 1945, along with Kachen Yeshi Dondup, he travelled to Tibet. And there he was kindly taken cared by the 94th Gaden Throne-holder, Jetsun Lhundup Tsundue for three years. From this great master, he and a few others including the reincarnation of Ngulchu received an elaborate teachings on the Four Interwoven Commentaries of the Great Treatise on the Stages of the Path of Enlightenment. Furthermore, he studied many other major Buddhist texts such as Dharmakirti’s Compilation of Prime Cognition, Vinaya Monastic Discipline and Gyaltsab Je's commentary on the Guide to the Bodhisattva's Way of Life under the guidance of this great master.
In 1946, at the age of twenty, the 94th Gaden Throne-holder assuming the role of both abbot and preceptor, he received the bhikshu ordination, the vows of a fully ordained monk.
Likewise, during these years, from the reincarnation of Ngulchu he also received many oral transmissions such as the collected works of Lama Tsongkhpa and his two main disciples: Gyaltsab Je and Khedrup Je.
When the Gaden throne-holder, Jetsun Lhundup Tsundue, passed away in 1946, he joined the Loseling College of the Drepung Monastic University in Tibet and sought the ex-abbot of the college, Gyalpa Lobsang Jungne Pelsangpo, as the main tutor and he listened to the entire Prajnaparamita (Perfection of Wisdom) text starting with the Collected Topics.
After the demise of this great master, he listened to many religious discourses on sutra and tantra including the major texts such as the Vinaya and Abhidharma) from these great masters: Tehor Geshe Sonam Gonpo, Shagkor Khenrinpoche Nyima Gyaltsen, Gyepa Khenpo Toetsham Lama Rinpoche Jampel Trinley Yonten Gyatso, Jetsun Pema Gyaltsen—the abbot of Loseling College, Khunu Geshe Rigzin Tenpa and Jetsun Jampel Samphel—the ex-abbot of Gyalrong.
During his stay at the Drepung monastic college, he spent two years studying the Collected Topics, the study of basic Buddhist philosophy, Mind and Awareness, the study of consciousness and Signs and Reasonings, the study of Buddhist logics. He then studied the Perfection of Wisdom for five years and the Middle Way Philosophy for two years. During that time, he also participated as a standing debater or as a answer of the debate in many religious ceremonies. Then, he spent more than a year to study the Vinaya. During all these years at the monastic college, he studied with conscientiousness, calmness and discipline without failing to attend even a single session of mass gathering for prayer and debate.
When many scholars of the Three Great Seats of the Gelug school were assembled at Dalhousie, a hill station in Himachal Pradesh, India, on the frequent urge by his teacher, Gyalrong Khensur Rinpoche, the ex-abbot of Gyalrong, he went there and stayed there for one year learning and debating on the Vinaya and Abhidharma. There he got the highest Geshe Lharampa degree in 1972.
Then he took admission in the Gyume Tantric College and under the guidance of the abbot of the Gyume Tantric College, he spent two years studying Lama Tsongkhapa’s Four Interwoven Annotations on Candrakirti's Guhyasamaja Tantra: Brilliant Lamp and many other tantric texts.
In 1974, he became the disciplinarian of the Gyume Tantric College. Then after receiving a decree from H.H. the Dalai Lama, he assumed the role of Lama Umze (the sovereign of discipline) of same college for one year. Later during his three-year abbotship of the same college he ensured the discipline, conduct, teaching and learning of the college were carried out parallel to the exemplary standard set by the ancient forerunners, and made it a source of pride and inspiration. Then in keeping with the great view of the Dalai Lama, he introduced the practice of debating to facilitate in-depth study of Buddhist philosophy among the new students of the monastery, and the later office bearers kept the momentum going and made effort in the same direction. As a result, there was a marked improvement in the studies of the new students. His Holiness the Dalai Lama was very pleased with this and complimented him that during his administration of the college it had achieved a great height.
In 1984, again he received a decree from His Holiness the Dalai Lama that he should be the abbot of the Loselling Monastic College of the Drepung Monastic University. In spite of his request for pardon His Holiness the Dalai Lama insisted that he hold the office for at least two years. When the two-year tenure elapsed, the college submitted frequent applications to the His Holiness Dalai Lama to let him hold the office for the full term of a normal abbot. For this His Holiness the Dalai Lama gave his consent. Thus, he held the responsibility of the abbot for more than six years.
During his tenure, he closely monitored the discipline of the college and study assessment of the students with a view to improve and motivate the students to put in extra efforts into their studies. When the effort he put into this resulted in the improvement in the studies of the students, there were many who held the view that it would be good if there was a set of formulated rules and regulations governing the examinations of the college. Thus, in keeping with the views of His Holiness the Dalai Lama and on the foundation of the ancient traditional study of the college, a new set of rules and regulations were formulated after consulting Prof. Samdong Rinpoche, the principal of the Centre Institute of Higher Tibetan Studies, Varanasi by importing some positive features of modern ways of conducting examinations. Once the rules and regulations were formulated, the examination committee published it in a book form. When the first copy was presented to His Holiness the Dalai Lama, he was very impressed by the undertaking and observed with joy that it was great that they were able to formulate the rules and regulations. He commented that he would personally oversee its implementation and expressed a wish that the other monastic colleges had similar sets of rules.
Then for more than three years he lived in the Samtenling monastery in Ladhak for long sadhana retreat of the Solitary Yamantaka deity. There he also imparted oral transmissions of the collected works of Lama Tsongkhapa and his two main disciples to a large group of disciples.
On 1st September 1995, as per a decree received from His Holiness the Dalai Lama, he was enthroned as Jangtse Choeje (literally the throne-holder of Gaden Jangtse College). The enthronement ceremonies were conducted in the halls of the Drepung Monastic University, Loselling Monastic College, Lukyil Khangtsen, Jangtse Monastic College of the Gaden Monastic University.
In 1997, he imparted the oral transmission of the Panchen Sonam Dakpa’s General Presentation of the Pranjnaparamita, a commentary of Maitreya's Ornament for Clear Realization to a large group of disciples at Drepung Lukyil Khangtsen.
In 1998, he gave teachings on Panchen Lobsang Choekyi Gyaltsen’s Blissful Path to Enlightenment; in 1999, he gave teachings on Panchen Lobsang Yeshe’s Quickt Path to Enlightenment; and in the same year he gave an interwoven teaching on Lama Tsongkhapa’s Golden Garland of Eloquent Explanation and Haribhadra’s Clear Meaning Commentary at Drepung Lukyil Khangtsen. In the same year he gave teachings on Lama Tsongkhapa’s Great Treatise on the Stages of Tantra at Drepung Pethub Khangtsen.
In 2000, he imparted the oral transmissions of Kangyur—all the translated works of Buddha's teachings—to faithful devotees numbering up to a few thousands at the main temple in Dharamshala.
In 2002, assuming the role of proxy to His Holiness the Dalai Lama, he gave a teaching on the Thirty Seven Practices of a Bodhisattva to a population of around four hundred thousand of all walks of life from different nationalities in Bodh Gaya.
In 2004, in the Leh Jokhang temple, Ladakh, he gave teachings on Kamalasila’s Three Stages of Meditation. In 2007, in the same place, he gave teachings on the Shantideva’s Engaging in the Bodhisattva’s Way of Life to a few hundred disciples.
Thus, while His Eminence Jangtse Choeje Rizong Rinpoche Thupten Nyima Lungtok Tenzin Norbu carrying out a life story full of outstanding enlightening deeds for the benefit of sentient beings as the throne-holder of the Jangtse Choeje, he accepted to be the 102nd Gaden Throne-holder, the head of the Yellow Hat Buddhist School of Tibetan Buddhism after His Holiness the Dalai Lama bestowed upon him the title on 26th October 2009, the 3rd day of the 9th month, 2136 year of Tibetan calendar.
Although recounting his life story is beyond my mental capacity,
A short biography is accounted here.
By the merits I accumulated from this composition,
May I and all sentient attain buddhahood by following his footsteps.
From: http://www.loselingmonastery.org/news.php?id=13 (http://www.loselingmonastery.org/news.php?id=13)
-
The 102nd Gaden Tripa Rizong Rinpoche has practiced Dorje Shugden but of course with the ban, he has to fall in line with Dalai Lama's policy. He hails from Drepung Loseling Monastery.
Here Gaden Tripa is pictured welcoming Dalai Lama to Drepung Loseling Institute in Atlanta, Georgia, on October 16th, 2010.
The Gaden Tripas are the heads of Gelug School of Buddhism but have no power as everything must be approved by the Dalai Lama.
it is not the case with other sects of Tibetan Buddhism who will not tolerate any interference from Dalai Lama within their own schools.
Sakyas, Kagyus, Nyingmas all have their respective heads that make decisions within their own Schools of Buddhism and they do not consult Dalai Lama nor would tolerate any interference from him.
Gelug is the only school completely dominated by Dalai Lama's control.
Hence many broke away and formed their own Monasteries.
TK
Indeed when you look into the system of electing a leader of any Gelugpa institution is through the office of HHDL. From the abbots of the Three Great Seats to the Gaden Throne Holders, all these matters lies in the hands of HHDL.
As far as I know for an abbot of any of the Yellow Hat monasteries to be elected, a name list of Lharampa Geshes of the monasteries will be submitted to the office of the Dalai Lama for HHDL to elect. From that list of Geshes, HHDL will choose the Geshe of His choice to be the next head of the monastery.
Whereas in the days of old, a list of Geshe Lharams who qualify for the seat of the abbot are given to members of the monastery and a democratic election is done to short list the candidate for the next abbot. At the last stages, the names are presented to the Protector of the monastery will be the one to determine the next abbot. I have heard particularly the story of Gaden Jangtse, the names of these candidates are placed on the abbot's throne and Palden Lhamo pujas will be done and the only name left of the piece of paper will be elected as the new abbot.
I am not sure if this information is accurate, would anyone care to clarify?
Hence, I would think the traditional means of electing a new Gaden Tri Rinpoche is also conducted differently before the advent of Gaden Prodrang.