HH Penor Rinpoche Sympathetic to Dorje Shugden Monks

[Geronimo]

Song Of The Mystic Experiences Of Lama Je Rinpoche 

By Jamyang Choje Tashi Palden (1379-1449)

Written at Drepung Chokyi Dechen at the request of the two meritorious Drungtrapa Palzangpo brothers, by Lama Tashi Palden, a Buddhist monk and teacher who had searched many hundreds of thousands of scriptures with the lights of his wisdom.

O sun-like Prince of the Conqueror,
Whose wisdom, vast as the heavens,
Has the brilliance of knowledge
That sees what ultimately is
And what merely seems to be;
O Venerable Lord of Dharma, Most Perfect Guru,
The dust of your feet I place
On the crown of my head.

Even the Buddhas and Bodhisattvas,
Who fill the ten directions,
Cannot describe the excellence
Of your body, speech and mind;
Yet out of passionate inspiration
I shall sing of them; pray,
Listen for but a few moments.

As a blossoming garland of flowers
To adorn the necks of the clear-minded,
And as a precious jewel
To enhance the force of conviction,
This song in praise of your oceans of splendour
To delight all sages, I have composed.

Like a cloud, the merit of your superb deeds
Releases a torrent of rain that swells
The virtue of those to be trained,
And proclaims with a dragon’s thundering roar
The sweetness of the vast and profound;
O glorious, powerful, billowing Lama.

Foremost of tantric adepts, the mighty yogi
Who mastered the many millions of samadhis,
Composed faultless expositions,
And made true effort in practice,
Most resplendent of Lamas,
You tower over the heads of all.

At Vajrasana in a former birth,
To the Victorious One you offered
A rosary of one hundred crystal beads.
Thus you acquired the fortune
Later to attain the perfect view;
O Illustrious Lama, at your feet I pay homage.

At the age of seven you directly perceived
Dipamkara Atisha, the great Path Clearer,
And Vajrapani, Lord of the Secret.
The exhortations of both the sutras
And tantras dawned upon you;
O Illustrious Lama, at your feet I pay homage.

O Jetsun, Lord of phenomenal existence,
You directly perceived Manjushri,
Bodhisattva of the wisdom of emptiness,
Seated in a radiant aura as blue
As the colour of a perfect sapphire;
O Illustrious Lama, at your feet I pay homage.

From this time onward, O High One,
Whenever desired, you could invoke
Manjushri, Treasure of Stainless Wisdom,
And constantly listen to the teachings
Of both Sutrayana’s Transcendent Wisdom
And Tantrayana’s Secret Assembly;
O Illustrious Lama, at your feet I pay homage.

When practising the seven-limbed ritual
Of the thirty-five Purification Buddhas,
Continually and clearly you beheld them
And all their forms, mudras and symbols;
O Illustrious Lama, at your feet I pay homage.

Seated in the auspicious posture,
Hands in the Dharma-teaching mudra,
Buddha Maitreya prophesied that,
Just as the Sugatas who possess the ten powers,
You will one day perform the twelve acts
Of a supreme, universal teacher;
O Illustrious Lama, at your feet I pay homage.

Victorious Master of both life and death,
Truth visions you received
Of Amitabha Buddha, the Medicine Buddhas,
And that teacher of men and gods,
Shakyamuni, Prince of the Shakya Throne,
Each with a retinue vast as the oceans;
O Illustrious Lama, at your feet I pay homage.

Saintly Tara, source of all siddhis,
Ushnisha Vijaya, the one exalted and radiant,
Ushnisha Sitatapatra, dispeller of obstacles,
And other such mystic female Buddhas
Again and again you directly perceived;
O Illustrious Lama, at your feet I pay homage.

Bodhisattva Nagarjuna, Aryadeva, Holy Buddhapalita,
Magnificent Chandrakirti and the mighty yogi Nagabodhi
Appeared, then constantly cared for you.
O Illustrious Lama, at your feet I pay homage.

Exalted Asanga, who delights the three worlds,
The Brother, Vasubandhu, a Second Buddha,
And Dignaga, child of Manjushri,
Appeared, then constantly cared for you;
O Illustrious Lama, at your feet I pay homage.

Dharmakirti, a moon amongst teachers,
As well as Gunaprabha, Shakyaprabha,
Shantideva and the glorious Abhaya,
Appeared, then constantly cared for you;
O Illustrious Lama, at your feet I pay homage.

All the mahasiddhas of India and Tibet,
Such as Indrabudhi, Saraha, Luipa,
Krisnacharin, Tilbupa, Tilopa and Naropa
Appeared, then constantly cared for you;
O Illustrious Lama, at your feet I pay homage.

Clearly Manjushri prophesied
That, relying upon these lineages,
You would produce colossal spiritual boons
For youself and for all sentient beings.
Great Bold One who spontaneously
Fulfills the wishes of the world;
O Illustrious Lama, at your feet I pay homage.

When the samadhi of the yoga combining
Mental tranquility with cognition of emptiness
Increased like the waxing moon,
You beheld the form of the Destroyer
Yamantaka, “Opponent of the Lord of Death”,
Complete with all mudras and expressions.
O Illustrious Lama, at your feet I pay homage.

Having touched your heart
To the wisdom sword of Manjushri,
A stream of undefiled ambrosia
Flowed into the depth of your being,
Spontaneously arousing the propitious
Absorption of highest joy.
O Illustrious Lama, at your feet I pay homage.

Prayer for Rebirth in the Land of Bliss
And An Eulogy of the Perfect Intent
Of the Dauntless Protector Maitreya Buddha
As well as their graduated levels of meaning
Manjushri lucidly conveyed to you,
Who recorded and skillfully presented them;
O Illustrious Lama, at your feet I pay homage.

Whenever you consecrated a religious image,
The Wisdom Beings actually entered
Into the Symbolic Beings.
This host of deities that you summoned
Still generates fields of merit within beings;
O Illustrious Lama, at your feet I pay homage.

One night you dreamed of Nagarjuna
And his five spiritual sons
Amongst themselves discussing
The fabric of dependent origination.
From their midst came Buddhapalita,
Who touched you with a scripture.
The very next day within you
Rose the mind of a High One;
O Illustrious Lama, at your feet I pay homage.

By focusing on the pith of the six branches
Of Kalachakra, “The Wheel of Time”,
You directly perceived his Buddha-form.
He foretold that soon you
Would equal even King Suchandra;
O Illustrious Lama, at your feet I pay homage.

When for the first time you led
The Great Prayer Festival of Lhasa,
A hundred magical omens appeared,
At your making this joyous offering,
The Buddhas and their sons in the ten directions
Were filled with supreme delight.
O Illustrious Lama, at your feet I pay homage.

Generating the form of a great-bliss deity
Through the yoga of the non-duality
Of profound luminosity and illusory appearances,
You attained the vajrayoga body;
O Illustrious Lama, at your feet I pay homage.

By practicing the mantric science of inhaling
And exhaling OM AH HUM on the lotus heart,
The vital energies entered the central nadi,
Rested as breathing stopped, and then dissolved.
Thus you experienced the clear light,
Mahamudra, the great seal,
Attaining the vajrayoga speech;
O Illustrious Lama, at your feet I pay homage.

Raising the navel chakra’s mystic heat
Which rests at the base of the central channel,
The letter HAM at the crown of your head
Melted and fell to your heart
As simultaneously the experience
Of the blisses dawned upon you.
Thus you attained the vajrayoga mind;
O Illustrious Lama, at your feet I pay homage.

Having been invoked as witnesses
To your pure and perfect aspirations,
All Buddhas and Bodhisattvas came forth.
Only when you had summoned each of them
Into his respective position
Did you honour them with offerings;
O Illustrious Lama, at your feet I pay homage.

While contemplating the principal mandala
Of Manjushrivajra, Guhyasamaja,
You dreamed that Maitreya and Manjushri,
Who were speaking of Dharma, passed down to you
A jeweled vase brimming with water,
Portending that you would master all teachings.
O Illustrious Lama, at your feet I pay homage.

On a throne adorned with precious gems
Sat the omniscient Kargyu Lama
Buton Rinchen Trub.
A text of the Guhyasamaja Root Tantra
He gave to you, exhorting
You to be its keeper;
O Illustrious Lama, at your feet I pay homage.

Accepting this responsibility
With mudras and mantras thrice
You touched the text to your head.
By its blessings it became obvious
That the tantra Separating and Mixing,
Obtained by Marpa of the Southern Hills,
Is the true oral tradition of Exalted Nagarjuna;
O Illustrious Lama, at your feet I pay homage.

Your mind absorbed in the mystic circle of Heruka –
Chakrasambara, the Wheel of Perfect Bliss – myriads
Of dakinis of the outer, inner and secret places
Made you offerings of vajra songs,
Transporting you in ecstasy;
O Illustrious Lama, at your feet I pay homage.

In meditation destroying the forces of darkness,
You beheld the radiant Buddha, Mighty Demon Tamer,
Having an aura as pure as burnished gold,
More brilliant than a million suns.
O Illustrious Lama, at your feet I pay homage.

Your being having become indivisible from
The body, speech and mind of all Buddhas,
The might of the power of evil was subdued.
As the Dharma protectors crushed the demon families,
Shrieks of the defeated satanic forces
Resounded across the universe.
O Illustrious Lama, at your feet I pay homage.

These multitudes of Dharma protectors,
That you brought under control,
In a previous aeon had been subjected
By Buddha Vajradhara to guard your doctrine.
With profound reverence they work this still;
O Illustrious Lama, at your feet I pay homage.

That you would, after entering parinirvana,
Sit in the presence of Dauntless Maitreya
In Tushita, Pure Land of Joy,
And would be known as Wisdom Essence
Was, O Lord of Life, rightly prophesied
By both Manjushri and Vajrapani.
O Illustrious Lama, at your feet I pay homage.

By the strength of this eulogy
Sung from the depths of pure love,
May the afflictions of beings
Limitless as the sky be extinguished.
In this and all future lives
May all be nurtured by true teachers
And embraced by the sacred Dharma.

May the innate wisdom of great bliss
Rain throughout the world;
May the stains of erroneously grasping
Mind and its objects be uprooted;
And may all be inspired quickly to become
Like you, a Jetsun Lama.

May the wisdoms of learning, contemplation
And meditation overtake the earth;
May the arts of deliberation,
Debate and composition flourish;
May the ordinary and supreme siddhis
Come to each and every practitioner;
And may all be inspired quickly to become
Like you, a Jetsun Lama.

By the limitless oceans of merit
Of having presented, like Samantabhadra,
Clouds of offerings spanning the skies,
Of having bared every negative imprint
And downfall accumulated since infinity,
Of having rejoiced in the spirituality
Of those on the paths to enlightenment,
And of having beseeched the Lamas
To turn the Wheel of Dharma
And not to enter parinirvana.

May all beings experience peerless samadhi;
May goodness swell like the waxing moon;
And may the doctrine of Omniscient Tzong Khapa
Thrive until time’s end.
 
 

[Geronimo]

   Taking Refuge 

by Pabongka Rinpoche

The One Hundred and Fifty Verses of Praise says:

Take refuge in whomever
Has absolutely no shortcomings,
Absolutely no blindness, and in whom resides
Every aspect of all good qualities.
When you think of this,
Respect those who praise him
And abide by his teachings.

In other words, when you think of how to distinguish between what should be your refuge, and what should not, you will want to take refuge in the Buddha, the teacher of Buddhism, in his teachings, and in those who abide by his teachings. The average worldly person seeks refuge in worldly creatures - spirit kings, gods, nagas, spirits, and so forth. Non-Buddhists seek refuge in Brahma, Indra etc. but these themselves are beings in samsara so they are not fitting refuges.

Who then is a fitting refuge?

From The Seventy Verses on Taking Refuge:

Buddha, Dharma, Sangha
Are the refuge for seekers of liberation.

That is, the only refuge is the Three Jewels: Buddha, Dharma and Sangha. But if we do not identify these three properly, we will not take refuge purely. We are not critical and so pretend to be Mahayana knowledge-bearers, yet when things go wrong, sickness comes and so forth, or when we have some important work to do, we seek refuge in worldly Dharma protectors, in spirit kings, local gods etc: we perform smoke purifications or carry wood talismans under our armpits; we rush off to the shrine of any deity. All this external activity indicates our inner state. Buddhists should entrust themselves to the Three Jewels. We may have actually gained admittance to a Monastery, but we do not even qualify to be Buddhists, let alone Mahayana knowledge-bearers.

Nagas, spirit kings, and others do not have these three qualities: omniscience, love and ability. They don't even know when they are going to die. Normally they are categorised as animals or hungry ghosts, and their rebirths are inferior to ours. There is no worse method we could use than to rely on them. What means could be worse than to seek refuge in them? So far from protecting us from samsara and the sufferings of the lower realms, or even giving us a little temporary help, they may do us great harm instead. Here is a story to illustrate this. A man with a goitre once went to a place haunted by flesh-eating spirits. A tax in flesh that these spirits paid to other creatures was due, so the spirits removed the man's goitre. Another man with a goitre went to them and took refuge in them hoping for the same result, but the spirits did not destroy his goitre - they made it larger. Similarly, worldly gods and evil spirits are sometimes helpful, sometimes harmful; they can never be trusted.

Non-Buddhists make Brahma, Indra, Shiva, and so forth, their refuge. This is an improvement on the above, yet those gods are still not liberated from samsara and the lower realms so they cannot protect other beings. But Buddha, the teacher of Buddhists is not like these. Praise to the Praiseworthy says:

You proclaimed, 'I am a friend
To you who are without protection'.
Your great compassion embraces all beings,
Teacher, you have great compassion,
You have love; you act by your love.
You are diligent, you are not lazy.
Who else could be like you?
You are the protector of all sentient beings;
You are a kind relative to all.

According to that section [the Buddha] has three magnificent qualities: omniscience, love and ability. Not only do spirit kings, evil spirits and so forth not have even a portion of these good qualities, but also the sum of the good qualities of worldly refuges, gods, nagas, and the like, cannot rival even the good qualities of a single Shravaka Stream Enterer.

Buddha is the ultimate refuge because he has taken the two benefits [benefit for self and for others] to their most developed state. Our teacher has eliminated all faults and possesses all good qualities.

Simply put, the ultimate jewel of Buddha is assumed to be the two dharmakayas, or 'truth bodies'; the relative jewel of Buddha, the two physical kayas [the sambhogakaya, or 'enjoyment body', and nirmanakaya, or 'emanation body'].

The jewel of Dharma is as follows. The ultimate jewel of Dharma is anything that comes under the truth of cessation or the truth of the path - these are the [two] purifying truths [in contrast to the two truths of suffering and the origin of suffering] in the mind-streams of Aryas. As a guide, we take the 'truth of cessation' partly to mean a freedom from [or the 'cessation' of some particular obscuration, this freedom being a function of a particular unhindered path. The 'truth of the path' is taken to be the means for Aryas to achieve these cessations and realisations in their mindstreams. People who have not studied the classics and who think at a lower level may instead identify the three scopes of the Lam Rim as a rough approximation for the ultimate jewel of Dharma.

Such things as the twelve divisions of Scripture are the generally accepted idea of the jewel of Dharma.

The jewel of Sangha is as follows. The ultimate jewel of Sangha are Aryas who have any of the eight good qualities of the liberated mind.

A group of four ordinary beings holding the monk's full ordination vows is the generally accepted idea of the jewel of Sangha. If we help or harm these beings we will receive virtuous or non-virtuous karmic results in relation to the Sangha.

One doesn't need all three of these refuges in order to be protected from some types of danger; each of the Three Jewels can protect one. Once a man in Dokham petitioned Avalokiteshvara while he was being dragged off by a tiger. The tiger immediately put him down and the man was freed from all danger.

After Purna became ordained and gained arhatship, some relatives and merchants went to sea to obtain choice sandalwood, but their boat began to disintegrate. The relatives petitioned the Arhat Purna [in their prayers] and were saved from the waters.

The king of nagas caused a rain of weapons to fall on King Prasenajit; Maudgalyayana turned it into a rain of flowers.

However, all Three Jewels are needed to protect one completely from samsara and the lower realms. To cure a patient of a severe illness, three things are needed: a doctor, medicine, and nurses. Similarly, in order to be freed from the serious illnesses of the sufferings of samsara and the lower realms, the danger of the peace [of Hinayana Arhats], or [samsaric] existence, one definitely needs all these: the Buddha, the teacher of the liberating path, who is like the doctor; the Dharma, the liberating path of the three scopes, which is like the medicine; and the Sangha, the friends of the Dharma practitioners, who are like the nurses. So, these three are things to take refuge in.
This teaching is an excerpt from Liberation in the Palm of your Hand by Pabongka Rinpoche
 
 
 

[Geronimo]

 
Various Aspects of Tantra 

by His Holiness Kyabje Trijang Rinpoche

The Relationship between Buddhist Tantra and Hindu Tantra


Although some scholars have maintained that Buddhist tantra was derived from Hinduism, this is not correct. The theory, prevalent among those who adhere to the tenets of the Hinayana, is based on a superficial resemblance of various elements of the two systems, such as the forms of the deities, the meditations on psychic veins and airs, the fire rituals, etc. Though certain practices, like the repetition of mantras, are common to both Hindu and Buddhist tantric traditions their interpretation, i.e. the inner meaning, is vastly different. Furthermore, Buddhist tantra is superior because, unlike Hinduism, it contains the three principal aspects of the Path: renunciation, the enlightened attitude and the right philosophy.

To elaborate: as even animals want freedom from suffering, there are non-Buddhist practitioners who wish to be free from contaminated feelings of happiness and so cultivate the preparatory state of the fourth absorption (Dhyana). There are even some non-Buddhists who temporarily renounce contaminated feelings of happiness and attain levels higher than the four absorptions. However, only the Buddhists renounce all these as well as neutral feelings and all-pervasive suffering. Then by meditating on the sufferings together with their causes, which are mental defilements, they can be abandoned forever. This is why, while non-Buddhists meditate on the form and formless states and attain the peak of worldly existence, samadhi, they cannot abandon the mental defilements of this state. So, when they meet with the right circumstances anger and the other passions develop, karma is created and the wheel of the circle of rebirth begins to turn.

Because of this and similar reasons, such practices are not fit to be included in the Mahayana. They resemble neither the common sutra path comprising: the attitude of renunciation which wishes for freedom from the cycle of rebirths; the wisdom which correctly understands egolessness, which is the right philosophy acting as an opponent to ignorance-the root of cyclic existence; and the development of the mind which aims for complete enlightenment for the sake of all sentient beings; nor do they resemble the practices of the exclusive tantric path of the Great Vehicle.

 

The Origin of Tantra

The tantras were spoken by the Buddha himself in the form of his supreme manifestation as a monk, also as the great Vajradhara and in various manifestations of the central deity of specific mandalas. The great beings, Manjushri, Samantabhadra, Vajrapani and others, urged by the Buddha, also taught some tantras.

In terms of the four classes of tantra, the Kriya tantras were taught by the Buddha in the form of a monk, in the realm of the thirty-three gods on the summit of Mt. Meru, and in the human world where Manjushri and others were the chief hearers.

The Pung-Zang tantras were taught in the realm of Vajrapani. Others were taught by the teacher, Buddha himself, and with his blessings some were explained by Avalokiteshvara, Manjushri and Vajrapani while others were spoken by worldly gods. The Carya tantras were also taught by the teacher Buddha in the form of his supreme manifestation in the celestial realms and in the realm called Base and Essence Adorned with Flowers. The Yoga tantras were taught by the Enlightened One when he arose in the form of the central deity of each mandala in such places as the summit of Mt. Meru and in the fifth celestial realm of desire.

The Anuttara tantras were also taught by the Buddha. In the land of Ögyan the Buddha, having manifested the mandala of Guhyasamaja, taught King Indrabodhi this tantra. The Yamantaka tantras were taught by the teacher Buddha at the time of the subduing of the demonic forces and they were requested by either the consort of Yamantaka or by the consort of Kalacakra. The Hevajra tantra was taught by Lord Buddha when he arose in the form of Hevajra in the land of Madgadha at the time of destroying the four maras. The tantra was requested by Vajragarbha and by the consort of Hevajra. Having been requested by Vajra Yogini, the Buddha, in the manifestation as Heruka on the summit of Mt. Meru, taught the root tantra of Heruka and, when requested by Vajrapani, taught the explanatory tantra. As for the Kalacakra tantra, the mighty Buddha went south to the glorious shrine of Dharnacotaka and there, manifesting the mandala of the Dharmadhatu speech surmounted by the mandala of Kalacakra, taught this tantra to King Chandrabhadra and others. Although he appeared in many different manifestations, actually the tantras were taught by the enlightened teacher, Lord Buddha.

 

What happens during an initiation

In the initiations of each of the four classes of tantra there are many differences, some great and some small, and so therefore one initiation is not sufficient for all mandalas. At the time of initiation some fortunate and qualified disciples, when receiving the initiation from a qualified master, develop the wisdom of the initiation in their mind streams. Unless this happens, sitting in initiation rows and experiencing the initiations of the vase and water, etc. will implant instincts to listen to the Dharma but little else. An initiation is necessary to study tantra because if the secrets of tantra are explained to someone who has not received initiation, the guru commits the seventh tantric root downfall and the explanation will be of no benefit whatsoever to the mind of the disciple.

 

The relationship between Sutra and Tantra

Regarding renunciation and bodhicitta, there is no difference between Sutrayana and Tantrayana, but regarding conduct there is. Three kinds of conduct have been taught: the disciple who admires and has faith in the Hinayana should separate himself from all desires; the disciple who admires the Mahayana should traverse the stages and practice the perfections; while he who admires the deep teachings of tantra should work with the conduct of the path of desire.

From the point of view of the philosophy, there is no difference in emptiness as an object of cognition but there is a difference in the method of its realization.

In the sutra tradition the conscious mind engages in meditative equipoise on emptiness, while in tantra the innate wisdom, an extremely subtle mind, is involved and the difference therefore is great. The main practice of Sutrayana, engaging in the path as a cause to achieve the form body and wisdom body of a buddha, is the accumulation of wisdom and virtue for three countless eons and the accomplishment of one’s own buddhafields. Therefore, Sutrayana is known as the causal vehicle. In tantra one concentrates and meditates, even while still a beginner, on the four complete purities which are similar to the result—that is, the completely pure body, pure realm, pure possessions and pure deeds of an enlightened being. Thus tantra is known as the resultant vehicle.

 

The Four Traditions

As for the sutra tradition, the explanation of the Hinayana and Mahayana is the same in all the four great traditions. Also, as far as the preliminary practices are concerned, there are no differences apart from the names. In the Gelug tradition they are called the Stages of the Path of the Three Motives; in the Kargyü they are known as the Four Ways to Change the Mind; the Sakya refer to Separation from the Four Attachments; while the Dri-gung Kargyu speak of the Four Dharmas of Dag-pa and the Five of Dri-gung.

In tantra, the individual master’s way of leading the disciples on the path depends on his experience and the instructions of the tantric root texts, together with the commentaries of the great practitioners. These result in the entrance into practice being taught a little differently. However, all are the same in leading to the final attainment of the state of Vajradhara.
 
 
 

[Big Uncle]

Wow! It is amazing to hear about Penor Rinpoche. It brought tears to my eyes when I read this. I believe that he is a real Lama and on top of that, he is a Nyingma Lama. I am truly inspired myself and I am sure having this posted up on this website will serve to remind us of what true compassion is all about and that it will send a strong message to everyone especially the anti-Shugden people, what it means to practice compassion.

[thor]

Great act of compassion. A very significant gesture. Sends a powerful message to the anti-Shugden camp.

Yes it does indeed. I request all members of this forum to create more awareness of what HH Penor Rinpoche did to help those who were ostracised due to this unfortunate ban. Highlight his example of true kindness and humanity.

[DharmapalasDharma]

His Holiness the Dalai Lama says Shugden is sectarian and hates the Nyingmapa Tradition. Why would a Nyingmapa Temple Leader stand up for Shugden worshippers? Between Gelugpa monks like H.H. Ganden Tripa and Trijang Choktrul Rinpoche as well as non-Gelugpas like H.H. Penor Rinpoche, why does H.H. the Dalai Lama continue the ban. His Holiness is still alive, His Holinesses Teachers and their reincarnations are continuing the practice, Nyingmapa leaders are standing up for Shugden people. I find it hard to believe Shugden is a sectarian spirit who harms H.H. the Dalai Lamas life based on all these facts.

[Zach]

H.H Penor Rinpoche is very kind. 
Who could anyone hate Nyingmapa's ? Hatred isnt a Buddhist practise, let alone a kadam one !
Padmasabhava is none other then Manjushri, Therefore hateing the tradition of such a holy being is akin to dispising your own practise as our very kind founder was none other then Manjushri...
Dorje shugden is none other then wrathful Manjushri Therefore how could Dorje shugden be adverse to Nyinmapa practise ? 

[dsnowlion]

His Holiness the Dalai Lama says Shugden is sectarian and hates the Nyingmapa Tradition. Why would a Nyingmapa Temple Leader stand up for Shugden worshippers? Between Gelugpa monks like H.H. Ganden Tripa and Trijang Choktrul Rinpoche as well as non-Gelugpas like H.H. Penor Rinpoche, why does H.H. the Dalai Lama continue the ban. His Holiness is still alive, His Holinesses Teachers and their reincarnations are continuing the practice, Nyingmapa leaders are standing up for Shugden people. I find it hard to believe Shugden is a sectarian spirit who harms H.H. the Dalai Lamas life based on all these facts.

You are right to Tibetans go on saying DS is sectarian when there is so much proof he is not. You can even see this with the Kuten Lama who was once an oracle of lord DS giving advices to help other monks from a different sect. There is no prejudice in terms of the protector's help.

It is just dark times now we see as politics get mixed up and intertwined with the spiritual side of things. But results prove and show when more and more people get benefit from lord Dorje Shugden espcially when we spread his name via unique skillful menthod like the free distribution brochures!!!

I mean most of my friends don't even care or know much about Tibetan politics. All they want is relief from their problems, and they want to trust in someone that won't disappoint them anymore. So if they start chanting ds mantra and starts seeing results the more easier for them to come in to Dharma. How wonderful!

xxxdsnowlion

[DSFriend]

I find it hard to believe Shugden is a sectarian spirit who harms H.H. the Dalai Lamas life based on all these facts.

And never once have I heard of any Kuten Lamas taking trance of Dorje Shugden and talk negatively about any other sects, nor the Dalai Lama especially after all the "persecutions" on Shugden practitioners.

[Zach]

I find it hard to believe Shugden is a sectarian spirit who harms H.H. the Dalai Lamas life based on all these facts.

And never once have I heard of any Kuten Lamas taking trance of Dorje Shugden and talk negatively about any other sects, nor the Dalai Lama especially after all the "persecutions" on Shugden practitioners.

I agree we should all follow in this example, and when speaking of others only speak with compassion. 

[bouncylittlebee]

i am so happy to read about this. penor rinpoche is so compassionate and did not succumb to external pressure. he has conviction in his own belief and faith! wow!

[LosangKhyentse]

I find it hard to believe Shugden is a sectarian spirit who harms H.H. the Dalai Lamas life based on all these facts.

And never once have I heard of any Kuten Lamas taking trance of Dorje Shugden and talk negatively about any other sects, nor the Dalai Lama especially after all the "persecutions" on Shugden practitioners.

I agree we should all follow in this example, and when speaking of others only speak with compassion. 

Wonderful!!!! TK