The Mahasiddha Birwapa / Virupa

[iloveds]

Hi all,

I was searching for more info on a past incarnation according to the homepage chart on the incarnation of Dorje Shugden. I loved the story of Birwapa how he was anything but what people expected him to be.

MAHASIDDHA VIRUPA
http://chogyetrichen.com/English/othermasters/index.html
Virupa was born as the crown prince into a royal family in south of India, some 1020 years after Lord Buddha reached nirvana or enlightenment. However, the dating of Virupa is somewhat uncertain given the limited factual evidence although it is believed that Virupa made at least three appearances in this world.



At a young child, Virupa received the novice ordination in the famous monastery of Somapura in North Bengal. After completion of his studies there, he left for the Nalanda Monastery where he received the bhikhu ordination from, Dharmamitra, the Abbot of Nalanda, where he was given the name Dharmapala. Virupa was known as Dharmapala and it was only towards the latter part of his life, after achieving Siddhi where he called himself, Virupa, which means "wicked".
At Nalandra, Dharmamitra gave Virupa Vajrayana teachings and in particular Chakrasamvara tantra. Virupa became the Abbot of Nalanda after the death of Dharmamitra. In the daytime, he gave teachings and composition and at night he secretly practiced Chakrasamvara.

At the age of 70, after many years of faithful practice on Vajrayana, Virupa began having dreams which he interpreted as bad omens and he saw no signs of spiritual attainment. Having decided that he had no karmic connection with Vajrayana, he threw his prayers beads into the latrine and gave up his practice on Vajrayana.

On the same night, the Goddess Nairatmya appeared in his dream and told him that he should not act in such a manner when he was about to attain the Siddhi. Hence he was requested to pick up his beads and wash them in scented water and to continue his regular practice. The following evening, Vajra Nairatmya appeared before him in her own mandala of fifteen goddesses where she bestowed on Virupa the four initiations, after which Virupa attained the Path of Seeing of the First Bhumi. Virupa had then realised the true significance of his dreams which he wrongly interpreted as bad omens. From that evening onwards, Virupa attained a higher Bhumi each day until he became the great Bodhisattva of the Sixth Bhumi.

In order to express his gratitude to his Guru and Yidams, Virupa arranged for a Ganachakra feast offerings where meat and wine were included as offerings. The other monks began suspicious over such behaviour of their Abbot. Wishing to avoid any disparagement to the doctrine from the misunderstanding of his behaviour, Virupa declared himself "wicked" and left the Nalanda monastery. This was how the name Virupa came about.

Upon leaving Nalanda, Virupa headed for areas such as Varanasi, Bhimesara, and other south/east parts of India. In his journey, he met two men, Dombi Heruka (the boatman) and Krishnacharin, who became his two disciples. Virupa demonstrated his magical powers to many along the way, including kings and their spiritual advisers. Virupa was known for his magical power such as parting the water of the Ganges River on two occasions and halting the sun in its normal course for three days from a beer tavern in southern India. In Sowanatha, he built a temple and established a community of monks in Sowanatha and ordered that animal sacrifices be stopped thereby saving the lives of million of animals.

When Virupa passed away, some said that he dissolved into a stone image and others said that he became a stone image. This stone image pointed at the sun with its right hand and held a container of gold paint in its left hand. It is said that this gold paint can turn any metal into gold.

Perhaps the great achievements of Virupa can be summed up with the eloquent words of His Eminence Chogye Trichen Rinpoche, who described the magical powers of Virupa and his dedication to Dharma as follows:

"In summary, just as no-one has paralleled the logician Dharmakirti's ability to uphold the teaching through skill in debate, nor King Ashoka's ability to uphold the teaching through power, Virupa's ability to uphold Dharma through magical powers is unequalled. In the Manjushri tantra it is said that the coming of powerful beings is prophesied by the letter Dhi. Although many take this prophesy to refer to the coming of the glorious Dharmakirti, those who follow Drokmi, the translator, say that it refers to the powerful yogin Virupa."

The above was found on a Shakya website, so, my question is

Is Birwapa / Virupa a Shakya Mahasiddha or Gelug? It doesn't really bother me who's sect he belongs to, yet, how did he become related to both sects.

Is this not another example of how Dorje Shugden "NON-SECTARIAN"

[jessicajameson]

Hello iloveds,

Thanks for sharing Virupa/ Birwapa's short bio extract

1. If Birwapa hails from Nalanda Monastery, would he not then be from the Gelug sect? I'm not too sure, but I got that info from their website...

2. In this sentence: "after achieving Siddhi where he called himself, Virupa, which means "wicked".", how would one be recognized as achieving 'Siddhi'?

3. Also, Birwapa's statues are always of Him with his right-hand held up, which I think is meant to symbolize Him being able to control the sun. In the extract that you gave, it writes that "halting the sun in its normal course for three days from a beer tavern in southern India" - are there any other stories of him halting the sun?

He really must've been known for his magical powers for his statues to be in that form.

4. Birwapa really expresses such great compassion in the 5th paragraph: "Wishing to avoid any disparagement to the doctrine from the misunderstanding of his behaviour, Virupa declared himself "wicked" and left the Nalanda monastery. This was how the name Virupa came about."

He left his home monastery as to not disturb the other monks' minds. 

[Big Uncle]

Hello iloveds,

Thanks for sharing Virupa/ Birwapa's short bio extract

1. If Birwapa hails from Nalanda Monastery, would he not then be from the Gelug sect? I'm not too sure, but I got that info from their website...

2. In this sentence: "after achieving Siddhi where he called himself, Virupa, which means "wicked".", how would one be recognized as achieving 'Siddhi'?

3. Also, Birwapa's statues are always of Him with his right-hand held up, which I think is meant to symbolize Him being able to control the sun. In the extract that you gave, it writes that "halting the sun in its normal course for three days from a beer tavern in southern India" - are there any other stories of him halting the sun?

He really must've been known for his magical powers for his statues to be in that form.

4. Birwapa really expresses such great compassion in the 5th paragraph: "Wishing to avoid any disparagement to the doctrine from the misunderstanding of his behaviour, Virupa declared himself "wicked" and left the Nalanda monastery. This was how the name Virupa came about."

He left his home monastery as to not disturb the other monks' minds. 

Dear Jessicajameson and iloveds,

I have a little explanation and will base it on Jessica's points:-

1. Birwapa is from Nalanda, but Nalanda monastery was founded in India, way before Buddhism took root in Tibet. Hence, it is not Gelug. Gelug tradition was founded in Tibet after Lama Tsongkhapa passed away by students wishing to preserve his precious teachings and elucidation of the ancient lineages. By then, Nalanda monastery was already destroyed by the muslims in north India. However, it is said that Lama Tsongkhapa not only passed on teachings but instituted many customs and tradition of Nalanda in his monastery, Gaden and effect preserving its ancient Indian Buddhist traditions. Hence, other later monasteries like Drepung, Sera, Tashi Lhumpo, Amdo Tashikyil etc etc follow suit.

Birwapa is also Indian and there are no records of him ever travelling to Tibet. He cannot be considered Gelug. The Sakya tradition consider him the founding lineage master of their tradition but they have no exclusive rights over him as he is a Buddha. Just like Lama Tsongkhapa, we cannot consider him exclusively Gelug because he is a Buddha, although the Gelug tradition was officially founded to preserve his teachings and lineage.

2. Birwapa called him wicked as he has attained Mahamudra siddhi (or enlightenment) and see no real value in labels. He merely called himself that as everyone called him that. When he was ostracized with that name, it was also a turning point for Birwapa, or a cause for him to venture into the world to bring benefit. That was his karma and destiny.

3. As far as the stories record, he is known to have only performed the miracle of stopping the sun only once. However, it is also one of the most powerful and influential miracles ever performed by any Mahasiddha. The power and influence is measured by the very fact that he brought the king and all his subjects of an entire kingdom into the Dharma. Hence, he is immortalized with that pose that is depicted on his statue.

Isn't all that simply amazing? By the way, Birwapa/Virupa is not the only incarnation of Dorje Shugden that is a Sakya master. His subsequent incarnation, Sakya Pandita, is a real Sakya master of great repute.

[DharmaSpace]

Yes for those who are realised labels are not important for them  Once practitioners have developed bodhicitta they do not need to rely on protectors even. At this stage or higher these adepts they dont regress back into samsara and pretty well can look after their own destiny. Full enlightenment is no longer a question of how, more of when.

The mahasiddha mentioned is probably my favourite mahasiddha story among the eighty from India.

Buddhas like these will even manifest as inanimate object, if in these forms they can benefit sentient beings, inanimate objects like bridges, tables etc.

[Rihanna]

Viva Virupa! He is so cool! I first read about him in Heart Jewel some 12 years ago. Does anyone know if Heart Jewel is in Chinese and where can I get them from as I would like to share with my friends.

Hi all,

I was searching for more info on a past incarnation according to the homepage chart on the incarnation of Dorje Shugden. I loved the story of Birwapa how he was anything but what people expected him to be.

MAHASIDDHA VIRUPA
http://chogyetrichen.com/English/othermasters/index.html
Virupa was born as the crown prince into a royal family in south of India, some 1020 years after Lord Buddha reached nirvana or enlightenment. However, the dating of Virupa is somewhat uncertain given the limited factual evidence although it is believed that Virupa made at least three appearances in this world.



At a young child, Virupa received the novice ordination in the famous monastery of Somapura in North Bengal. After completion of his studies there, he left for the Nalanda Monastery where he received the bhikhu ordination from, Dharmamitra, the Abbot of Nalanda, where he was given the name Dharmapala. Virupa was known as Dharmapala and it was only towards the latter part of his life, after achieving Siddhi where he called himself, Virupa, which means "wicked".
At Nalandra, Dharmamitra gave Virupa Vajrayana teachings and in particular Chakrasamvara tantra. Virupa became the Abbot of Nalanda after the death of Dharmamitra. In the daytime, he gave teachings and composition and at night he secretly practiced Chakrasamvara.

At the age of 70, after many years of faithful practice on Vajrayana, Virupa began having dreams which he interpreted as bad omens and he saw no signs of spiritual attainment. Having decided that he had no karmic connection with Vajrayana, he threw his prayers beads into the latrine and gave up his practice on Vajrayana.

On the same night, the Goddess Nairatmya appeared in his dream and told him that he should not act in such a manner when he was about to attain the Siddhi. Hence he was requested to pick up his beads and wash them in scented water and to continue his regular practice. The following evening, Vajra Nairatmya appeared before him in her own mandala of fifteen goddesses where she bestowed on Virupa the four initiations, after which Virupa attained the Path of Seeing of the First Bhumi. Virupa had then realised the true significance of his dreams which he wrongly interpreted as bad omens. From that evening onwards, Virupa attained a higher Bhumi each day until he became the great Bodhisattva of the Sixth Bhumi.

In order to express his gratitude to his Guru and Yidams, Virupa arranged for a Ganachakra feast offerings where meat and wine were included as offerings. The other monks began suspicious over such behaviour of their Abbot. Wishing to avoid any disparagement to the doctrine from the misunderstanding of his behaviour, Virupa declared himself "wicked" and left the Nalanda monastery. This was how the name Virupa came about.

Upon leaving Nalanda, Virupa headed for areas such as Varanasi, Bhimesara, and other south/east parts of India. In his journey, he met two men, Dombi Heruka (the boatman) and Krishnacharin, who became his two disciples. Virupa demonstrated his magical powers to many along the way, including kings and their spiritual advisers. Virupa was known for his magical power such as parting the water of the Ganges River on two occasions and halting the sun in its normal course for three days from a beer tavern in southern India. In Sowanatha, he built a temple and established a community of monks in Sowanatha and ordered that animal sacrifices be stopped thereby saving the lives of million of animals.

When Virupa passed away, some said that he dissolved into a stone image and others said that he became a stone image. This stone image pointed at the sun with its right hand and held a container of gold paint in its left hand. It is said that this gold paint can turn any metal into gold.

Perhaps the great achievements of Virupa can be summed up with the eloquent words of His Eminence Chogye Trichen Rinpoche, who described the magical powers of Virupa and his dedication to Dharma as follows:

"In summary, just as no-one has paralleled the logician Dharmakirti's ability to uphold the teaching through skill in debate, nor King Ashoka's ability to uphold the teaching through power, Virupa's ability to uphold Dharma through magical powers is unequalled. In the Manjushri tantra it is said that the coming of powerful beings is prophesied by the letter Dhi. Although many take this prophesy to refer to the coming of the glorious Dharmakirti, those who follow Drokmi, the translator, say that it refers to the powerful yogin Virupa."

The above was found on a Shakya website, so, my question is

Is Birwapa / Virupa a Shakya Mahasiddha or Gelug? It doesn't really bother me who's sect he belongs to, yet, how did he become related to both sects.

Is this not another example of how Dorje Shugden "NON-SECTARIAN"

[Vajraprotector]

Rihanna, you can purchase Heart Jewel in Chinese from Tharpa: http://www.tharpa.com/hk-chs/book-%E5%BF%83%E5%AE%9D-2162.html

Also, there’s another one that I have read before (mentioned in the post by iloveds) that I'd like to share.

One day, Birwapa/Virupa was on his way to Varanasi and came to the river Ganges, but the boatman refused to take him across because he had no money for the fare. Birwapa performed a certain gesture, pointed his finger at the Ganges, and addressed the river, saying “You’re quite a holy river, I understand, and of course quite pure. I myself am an ugly Buddhist monk. I don’t want to dirty you by swimming across, so I think you should back up.” The Ganges did, and he walked across.

As much as we are awed by the "miracles",  we must not forget that Virupa was a great Dharma teacher and a scholar from Nalanda prior. He became so renowned for his learning that after the passing away of his teacher, he succeeded him as the abbot of Nalanda monastery.

He is the first master of the Path with the Result, or Lamdre, which is the fundamental system of tantric practice in the Sakya tradition of Tibet. The Lamdre teachings are modelled on the Hevajra Tantra – they were conferred upon Virupa by Hevajra’s consort Vajranairatmya, passed down by Virupa’s disciple and then transmitted to the founders of the Sakya order. A unique and systematic teaching of the entire Buddhist path, it presents the essence of the tripartite Buddhist Canon, comprising ethical discipline (vinaya), the Buddha's original discourses (sutra), and psychology/cosmology/ metaphysics (abhidharma). It is a complete and gradual system of exoteric (sutric) and esoteric (tantric) methods that constitute a viable spiritual path for the aspiring devotee.

[dsiluvu]

I have a little explanation and will base it on Jessica's points:-

1. Birwapa is from Nalanda, but Nalanda monastery was founded in India, way before Buddhism took root in Tibet. Hence, it is not Gelug. Gelug tradition was founded in Tibet after Lama Tsongkhapa passed away by students wishing to preserve his precious teachings and elucidation of the ancient lineages. By then, Nalanda monastery was already destroyed by the muslims in north India. However, it is said that Lama Tsongkhapa not only passed on teachings but instituted many customs and tradition of Nalanda in his monastery, Gaden and effect preserving its ancient Indian Buddhist traditions. Hence, other later monasteries like Drepung, Sera, Tashi Lhumpo, Amdo Tashikyil etc etc follow suit.

Birwapa is also Indian and there are no records of him ever travelling to Tibet. He cannot be considered Gelug. The Sakya tradition consider him the founding lineage master of their tradition but they have no exclusive rights over him as he is a Buddha. Just like Lama Tsongkhapa, we cannot consider him exclusively Gelug because he is a Buddha, although the Gelug tradition was officially founded to preserve his teachings and lineage.

2. Birwapa called him wicked as he has attained Mahamudra siddhi (or enlightenment) and see no real value in labels. He merely called himself that as everyone called him that. When he was ostracized with that name, it was also a turning point for Birwapa, or a cause for him to venture into the world to bring benefit. That was his karma and destiny.

3. As far as the stories record, he is know to have only performed the miracle of stopping the sun only once. However, it is also one of the most powerful and influential miracles ever performed by any Mahasiddha. The power and influence is measured by the very fact that he brought the king and all his subjects of an entire kingdom into the Dharma. Hence, he is immortalized with that pose that is depicted on his statue.

Isn't all that simply amazing? By the way, Birwapa/Virupa is not the only incarnation of Dorje Shugden that is a Sakya master. His subsequent incarnation, Sakya Pandita, is a real Sakya master of great repute.

Her BU... Thanks for your wonderful explanation, story and insights on Virupa! It is very clear now why you will often see Virupa statue in Hindu temples as well. A few years back I was in Nepal and I went to a famous Hindu temple, forgotten the name now, it was also a cremation ground next to a river... anyway, the temple is ancient and there in one of the chapels, we saw a rock formation of Virupa appearing from the ground. According to the locals there... this Virupa arises from the ground naturally and year after year it arises a few more inches taller and also the shape becomes clearer each time.

People are seen to make milk, flowers etc offering to the self arising stone virupa...it is just simply amazing and another miracle shown by Virupa. Has there been any other such encounter from anyone else?

[WisdomBeing]

i liked the story of the Ganges backing up - much like the story of Moses parting the Red Sea. And the mention about Virupa in Hindu temples - Perhaps all our religions are not that far apart after all.

I do like the 'miracle' stories though of course i realise that Dharma is the main focus, but the miracle stories makes me think that everything we believe to be true is not... and anything can happen - which validates Dharma in that Dharma says that everything is illusion. The sun CAN stop. The river CAN part. Hence, our minds CAN change... we CAN be better!

[Roberto]

At this stage or higher these adepts they dont regress back into samsara and pretty well can look after their own destiny. Full enlightenment is no longer a question of how, more of when.

The mahasiddha mentioned is probably my favourite mahasiddha story among the eighty from India.

Buddhas like these will even manifest as inanimate object, if in these forms they can benefit sentient beings, inanimate objects like bridges, tables etc.

@Dharmaspace...I like what you say about there is no going back and that from that stage onwards the practitioner will take care of their own destiny. Makes sense. The Guru has less need to nurture also and enlightenment is inevitable. Quite warming to know.

I don't think I have heard it described in this way before, it's quite heart warming, and motivating.

[shugdenprotect]

Thank you Big Uncle for the clarifications on Mahasiddha Birwapa.

It is true; Birwapa is one of the more intriguing "characters" amongst Dorje Shugden's previous incarnations! It is a stimulating treat to read about the miracles Birwapa created in His lifetime. Additionally, it is powerful that the miracles Birwapa displayed drew people to pure Dharma, example: bringing a King and the entire kingdom into the Dharma.

Up to today, miracles do attract the mind and in many ways, many people start to follow a high Lama or master because of the miracles they hear these highly attained practitioners can perform. Perhaps it is a good initial catalyst to bring us into the Dharma. However, perhaps due to the state of the 21st century mind set where materialism and fast gains are in the forefront, miracles have the possibility of confusing students about what pure Dharma is. Many people start becoming student to access the miraculous solutions their Master can perform for them. Sometimes, students develop a habit of "buying" solutions to the problems they created in their lives instead of begin the journey of Dharma practice so that they nurture an inner ability to solve their own problems as well as reduce the habit of creating more problems for themselves.

I was told that this is one of the reason Lama Tsongkapa focused His doctrine on Dharma study and practice instead of mystics and miracles to suit the mind set of the student of His time.

Please do not misunderstand my sharing above to mean: miracles are no good. On the contrary, we all need some miracles to keep faith. And like Wisdom Being said, miracles can challenge our fixed belief and remove the limitations we impose upon our reality. However, I believe that miracles need to be based on solid Dharma study and practice, as in the case of Mahasiddha Birwapa, so that they will bring constructive benefit.

[happysun]

I was told that the Mahasiddha Birwapa was the disciple who Lama Tsongkhapa. He was the one managing the building of Gaden Monastery. Birwapa is one of the great incarnation of dorje shudgen.   The story of Birwapa is interesting. Many mahasiddha have their own character, they always animated in different to benefit all sentient being. Through this article I knew Birwapa has rescued many many animals. This showed his Bodhisattva's quality. Those Mahasiddha's story always inspired! Thank you for posted. 

[WisdomBeing]

Birwapa was not a disciple of Tsongkhapa. Birwapa lived before Tsongkhapa's time and he was also based in India, not TIbet.

Re Birwapa as Sakya - i found a reference to the Lojong of Birwapa, by Lowo Lotsawa, which is said to be "an outline of the Lojong (Mind Training) teaching of Birwapa (Virupa), one of India's great siddhas and progenitor of the Lam Dre (Path and Result) practice lineage within the Sakya school." Together with what was previously mentioned re Sakya Pandita, and that Dorje Shugden went first to the Sakyas before he became a Gelug protector shows that there is a close link to the Sakyas.

[hope rainbow]

Thank you for this topic clarifying the time and life of Birwapa, a very special Buddha indeed...

My teacher told me once that Buddhas are not different from their own side, between Chenrezig and Dorje Shugden, between Birwapa and Lama Tsongkhapa, there is no essential difference.
The fact that we see them being different is remarkable of our non-enlightened projection of reality.

Then again, they appear in different forms, and apply different methods to subdue different minds.
This pattern can be seen even today in the modern teachers, in the "modern Buddhas".  We just need to check on the methods of some modern teachers. How compassionate Buddhas are is beyond our grasp... they really make all the efforts for us, un-enlightened and un-grateful blind schmucks us...

Buddhas are not attached to methods like this or like that, they use methods fitted to the mind of the practitioners and non-practitioners of their times. They cajole, they provoke, they look holy, they don't look holy, they do what is required.

[Ensapa]

It is also worth mentioning that Virupa resided in the same monastery as Atisha, and there was a very interesting exchange between the two masters, as highlighted in Zong Rinpoche's account of Dorje Shugden:

In India, during Birwapa’s time, there was a very large monastery with many monks and scholars of Buddhism. There were around 500 of them together in one place and Atisha was the proud leader of those monks. Birwapa was living in that very monastery and he was also one of the great scholars.
He kept a small bottle of the wine for the tsog offering. It was his commitment of the Tantra, therefore he kept that.
Atisha saw the wine and as he was the leader of those monks, Atisha said “You cannot stay in the monastery. You have to keep away from the monastery because you keep wine in the monastery. Therefore, you have to go”.
He then said to Atisha, “This wine doesn’t hurt me”.
Atisha said, “I know that it does not hurt you but it hurts others, therefore you have to leave the monastery”. Then when the monks were together in the chanting hall, he said “I am a bad person therefore I cannot go through the door and I have to go up”. Then he took his cushion, sprung through the ceiling and went up in space.

Both masters are equally highly attained but they take on so different approaches on practicing the Dharma that the difference is quite stark. It is evident that Dorje Shugden was "controversial" even from his first incarnation line and that he did little to care about his fame or appearance towards others as he focused entirely on his commitments and on the teachings.

I thought that it would be interesting to share this here so that we can learn more about this unusual Mahasiddha who brought Dharma to the people by stopping the sun and making them pray to Avalokiteshvara to stop it. He uses the most unconventional ways to bring Dharma to people, at the end of the day it works and it is very effective.

[Klein]

It is also worth mentioning that Virupa resided in the same monastery as Atisha, and there was a very interesting exchange between the two masters, as highlighted in Zong Rinpoche's account of Dorje Shugden:

In India, during Birwapa’s time, there was a very large monastery with many monks and scholars of Buddhism. There were around 500 of them together in one place and Atisha was the proud leader of those monks. Birwapa was living in that very monastery and he was also one of the great scholars.
He kept a small bottle of the wine for the tsog offering. It was his commitment of the Tantra, therefore he kept that.
Atisha saw the wine and as he was the leader of those monks, Atisha said “You cannot stay in the monastery. You have to keep away from the monastery because you keep wine in the monastery. Therefore, you have to go”.
He then said to Atisha, “This wine doesn’t hurt me”.
Atisha said, “I know that it does not hurt you but it hurts others, therefore you have to leave the monastery”. Then when the monks were together in the chanting hall, he said “I am a bad person therefore I cannot go through the door and I have to go up”. Then he took his cushion, sprung through the ceiling and went up in space.

Both masters are equally highly attained but they take on so different approaches on practicing the Dharma that the difference is quite stark. It is evident that Dorje Shugden was "controversial" even from his first incarnation line and that he did little to care about his fame or appearance towards others as he focused entirely on his commitments and on the teachings.

I thought that it would be interesting to share this here so that we can learn more about this unusual Mahasiddha who brought Dharma to the people by stopping the sun and making them pray to Avalokiteshvara to stop it. He uses the most unconventional ways to bring Dharma to people, at the end of the day it works and it is very effective.

Dear Ensapa,

Thank you for posting this. I never knew that Atisha and Virupa were at the same monastery. It is very interesting to see how both masters' methods are extremely different. Atisha is traditional and Virupa is totally unconventional. I can imagine how controversial it would have been back then when Virupa drank alcohol in the monastery.

Even at this current age and time, it'd be blasphemous for a monk to do this. All hell would break loose for him. You're right, Ensapa, even Dorje Shugden was controversial way before he even became a dharma protector. Looks like it's a lineage of controversy.

Controversy is only from our limited perception. When Enlightened minds work, it is beyond what we can perceive. So the only way to verify is to look at their results.