The Yellow Book: Why it creeps you but empowers me

[harrynephew]

Hi Guys,

I did a small write up to share with you my views after reading this thread:

http://www.dorjeshugden.com/forum/index.php?topic=1581.0

When we look through this documents, it makes us wonder if all the stated facts are true. Is Dorje Shugden so malicious in getting all these high Lamas? Is he so powerful that even the greatest of all lamas in the Land of the Snows could not come under their power? What was his stand with Je Tsongkhapa’s Golden doctrine as compared with lineages of the past that angers Him to take such stances? Could this book be a fraud and not came from the mouth of HH Trijang Rinpoche himself? Some may say that the translation is inaccurate. Some claim that Zemey Rinpoche didn’t intend for this to be published and when it was, why didn’t Zemey Rinpoche retrieve this book from circulation. I am sure this Lama has what it takes to do so. Let me share with you why this book empowers me but bewitches others.

My faith lies anchored in the words of my perfect teacher, whom in his great kindness has shown me the path in all ways unspoken in words. My heart lies in the hands of Gyalchen Shugden, for without Him, my life would hold no purpose. I pray and supplicate to the unfailing Three Jewels who are the embodiment of my Lama, Yidam and Protector, bless me to explain the following based on the knowledge and ripening of my mind.

High Lamas punished?


“Those who were polluting the Yellow Hat Teachings,
Leading improper recipients, who lacked training in the common path,
To a perverted behavior, with initiations and instructions,
Both gurus and disciples, were punished, praise to you!”

We can read through this literature and find that the figures spoken here are the Lamas of the highest caliber in the Land of Snows; HH Panchen Lama, Tehor Zigyab Rinpoche, Phagpala, the Great Reting Regent to name a few. These were holders of the Doctrine of Lama Tsongkhapa, they come back life after life in order to spread the works of incomparable Tsongkhapa. Over time, after the arising of Dorje Shugden as the unchallenged protector of the Yellow Hats, they too have adopted the practice of Dorje Shugden. To aid them with their practice and propagation of Lama Tsongkhapa’s Dharma.
Set in their seats to do great work to proliferate Lama Tsongkhapa’s teachings, there are also other lineages which are sacred in their own right being expounded as well. As Tibet is the only place where Lord Buddha’s teachings were well preserved in its purest form, many great adepts and yogis found realizations through its practice. From there, different forms of Dharma existed in order to preserve what these great masters have taught. Each holding a certain view arising from the Buddha’s teachings, they stuck on these views in order to gain enlightenment.

During the degenerate years of the Dharma, Lama Tsongkhapa arose as the saint who saved all the living teachings by receiving, meditating and making it flourish again. No one in the history of Tibet and in the world in fact could have done such monumental work in one short life time. Lama Tsongkhapa did not only study and wrote texts in presenting the Dharma in a dry manner like what we see in many institutions today. Rather, Lama Tsongkhapa taught by practice by undergoing retreats and by that showing those who are inspired by his practice, the way.

The Three Great Seats; Gaden, Drepung and Sera, arose in Lhasa to facilitate the propagation of Lama Tsongkhapa’s tradition. From here many illustrious Lamas following the footsteps of the Incomparable Lama Tsongkhapa arose, to show the way lit by the Victor himself. As the growth of Lama Tsongkhapa’s tradition of Vinaya, scriptural and tantric studies took the entire nation by storm, other lineages which were facing a point of decline bucked up and picked up momentum again.

Lhasa and Shigatse where all of Lama Tsongkhapa’s tradition flourished soon became a market place of exchanging tantric secrets, termas and teachings. It was no ones’ fault as each of the surviving tradition was fighting for survival of whatever’s left. Lama Tsongkhapa’s doctrine outshone whatever which were present at that time. In order for other sects to infiltrate to the mainstream of thought, they would need to convince its leaders that these teachings were good and worthy of practice.

Dorje Shugden arose as an UNCOMMON PROTECTOR of Lama Tsongkhapa’s teachings because Lama Tsongkhapa and He for saw this coming. Dulzin Drakpa Gyaltsen, an eminent master and direct disciple of Lama Tsongkhapa is considered an DIRECT EMANATION of Lama Tsongkhapa himself. Having made vows and prayers coupled with the right condition and timing, Dorje Shugden arose in a ferocious form to grind to dust beings who were not in accordance with Lama Tsongkhapa’s thought.

Literally as it means, we read in the Yellow Book that these highly evolved masters suffered greatly from the ‘punishments’ from Dorje Shugden. Why do they have to suffer? Can’t they just get Dorje Shugden off their backs easily with their practices and rituals? By proof of history, NO. Why is Dorje Shugden still running around in his yellow hat and robes after creating so much ‘trouble’?

In order for the Gaden Lineage to be preserved in its purest form; the intent of Lama Tsongkhapa, the great father founder himself, Dorje Shugden have given ample warning towards these teachers who hold the door to Lama Tsongkhapa’s lineage. If these leaders are not right in their view and practice of Lama Tsongkhapa’s teachings, what would it be for us who are without a protector?

“The foundation of all good qualities is the kind and perfect, pure guru;
Correct devotion to him is the root of the path.
By clearly seeing this and applying great effort,
Please bless me to rely upon him with great respect.”

If the Guru who teaches us the Way and the Path is not steadfast in his conduct and practice according to a pure lineage laid down by one of the greatest masters of our time, Lama Tsongkhapa, we would have gone off the path long ago. It is through Dorje Shugden’s kindness that we have the Gelug teachings of today!
Hence, with this in mind, this affirms to me that Dorje Shugden was not creating fear for future people who enter into Lama Tsongkhapa’s doctrine but to create MORE FAITH, MORE DEVOTION AND MORE ATTAINMENTS. Why? Because it was through his guidance and ‘punishments’ that the pure tradition and INTENT of Lama Tsongkhapa’s teachings remains UNDEFILED for us until TODAY.

Just a side note before I wrap up this section. If what Dorje Shugden did was wrong, Lama Tsongkhapa would have summoned Dorje Shugden from below His throne and through his great mind put Dorje Shugden in between his hands and *WHAM!* clap Dorje Shugden into emptiness. Let’s not forget who’s boss in this part of the Buddhist world. If Lama Tsongkhapa is powerful enough to wipe out a city fire in Lhasa just by sitting down in Jokhang, eliminating a spirit is as easy as a clap! No need of vajras and old fashioned shoe soles!

Spiritualty does not condemn, but empowers people

“In short, the illusory multitudes of emanations
Of your body and activities, to which no end is seen,
Fulfills hopes like a treasure vase, a wish-granting jewel or tree,
To that infinite display, prostration and praise!”

In the case of Surkhang Pema Wangchen as an example, Dorje Shugden has warned this minister against mixing Lama Tsongkhapa’s teachings with that of the Nyingmas which he has received.  With so much warning and little heeding from this minister, Dorje Shugden still showed him love and compassion by giving remedial pujas to be done when the minister made his confession. From this we can see the intent of the protector as compassionate and not malicious.

Dorje Shugden was helping Pema Wangchen to purify his negative karma when the latter was sick by creating beautiful Lama Tsongkhapa statues with his two heart sons and other pujas. What mattered to Dorje Shugden most was his mind transformation not to be too adamant with his Nyingma teachings and to accept whole-heartedly the sacred path of Lama Tsongkhapa. Even with the treatment of the Dalai Lama’s personal doctor, the illness became worse.

And it came to a point when he had no choice but to confess to the protector directly through the oracle. The protector through the oracle said that Pema Wangchen’s mindset was very stubborn and there was nothing he could do unless he helped himself. We have to understand that Pema Wangchen’s fame and influence was very powerful and hence it would be detrimental if Dorje Shugden let him live and ruin the teachings of Lama Tsongkhapa.  That would mean the sunset of Buddha’s teachings altogether.

We even read about how Kyabje Pabongkha Dechen Nyingpo altered His ways after dreams and signs were given to him from the protector. Pabongkha Rinpoche did not stayed stuck to his ways like Pema Wangchen who held close to him his ego. Rinpoche made a decision in his life which changed ours today. The magnificent Lamrim, “Liberation in the Palm of your Hands” will not be a celebrated Buddhist bible if not for Dorje Shugden’s kindness to have protected Pabongkha Rinpoche’s mind from the defilement of other teachings.

Who are we to justify an enlightened mind?

“As Brahma, Indra, yakshas, maras, the lusty, idiots, as women, the blind, the deaf,
Or crazy ones you play such theatrical roles, unrealized by ordinary beings.
With activities of whatever tames, your kindness pervades the teachings and beings
In which I rejoice!”

We can see from this book that the message which is read from the lines are brutally scary for the mind. If we take it literally, it would seem like Dorje Shugden is against the practice of the Nyingmas. But if we look through the book again, these ‘treasure teachings’ have no validation from a higher source. It does not date back to the beginning of Buddhism – Lord Buddha. Dorje Shugden will find means and ways to hook us back to the path so that we do not waste our time and efforts.

On a middling scope, Dorje Shugden preserves the authenticity of Lama Tsongkhapa’s teachings and its essence because of his love for sentient beings to get enlightened and also for the devotion of his Guru, the great Lobsang Vrajradhara.

If the killings and severing of high lamas are wrong in first sight, look deeper into the meaning of the event. Both high lamas and Dorje Shugden have clairvoyance and power over death, why does it bother you when it doesn’t bother them a single bit? They too are working together in order to teach us the preciousness of the Gaden teachings and encourages us to practice well without a mind of wavering.
We never know who we are meeting today. With Tibetan Buddhist centres mushrooming after the rain, a normal person would be confused and sometime receive so many teachings from different masters. From the Yellow Book example and also Je Pabongkhapa’s teaching, we can conclude that in this day and time, with so many distractions, the only way to go is to have ONE GURU, ONE YIDAM, ONE PROTECTOR AND ONE DHARMA CENTRE.

This has always been the practice of the Great Seats of Tibet and should be emulated by every Buddhist alike who are interested in the goal of Liberation. I quote from the Seers of the Word: “Everybody’s got some mystic being they’re meditating about and everybody’s got some mystic words that they’re talking about and all because nobody’s got any real practice they’re thinking about.” This line is so true, we are in hot pursuit of the highest initiations, teachings etc but at the end of the day, we are empty cans clanging away with nothing inside.

Let’s not waste anymore of our precious Lama’s time, and let’s not let this heavy cloud of the controversy keep us from practicing further. This is my hope from Gelug aspirants out there who are interested in Lama Tsongkhapa’s teachings to come forward and embrace Lama Tsongkhapa and Dorje Shugden because they are manifestations of one another. May faith arise in your mind after reading what I’ve posted here and start your journey onto the path of Liberation. Lama Tsongkhapa is waiting.

My prayers

[Ensapa]

Hi there harrynephew, thanks for the excellent writeup.

But you see, the main reason why the yellow book is important in the history of Dorje Shugden's bad is because that was that trigger point that started the ban. If we could somehow reinterpret it in a less implicative manner and explain what is really going on, this makes the ban sound frivolous and unfounded in the first place. If the yellow book misinterpreted caused the ban, and then proven that it was not interpreted properly on purpose and what is the real and actual meaning behind it, then i am pretty sure that when more and more people read it they will realize there is nothing wrong with Dorje Shugden in the first place and that the ban was more or less based on something that was misinterpreted, making it insubstantial.

All of the points and people that were supposedly killed by the protector in the book should be corrected and then presented and explained again because until now, many scholars and even Lamas from other traditions still use the yellow book as the basis of why the protector is harmful. To them it is proof on why the protector is banned. So basically if we can debase and re-interpret it correctly to them they will have nothing to prove or talk about to others, and even if they do use the narrow interpretation, others will be aware of it and know.

We should refute the yellow book and come out with our own version to clarify this huge cloud of misunderstanding.

[beggar]

Harry,
What a tremendous effort you have put into sharing your thoughts. They are much appreciated here, especially in giving new perspectives to something as controversial as the Yellow Book. You have shown great thought, concentration, analysis and a strong wish to not only understand the subject fully yourself but also to clear misunderstandings for others.

Humbly, may I also offer some thoughts on the subject? As below:

- my understanding is that the yellow book is a rough transcription of some teachings from Trijang Rinpoche, but not regarded as a full teaching. There, things already fall apart. To understand a teaching like this, we need to both study the teachings as a whole and also understand the context in which the Lama may be giving these teachings - an example could be that a teacher gives particularly frightening examples or analogies to a group of very stubborn, nasty or harmful students. The same point might not be illustrated in the same way for another group of students who may be more diligent and gentle in their practice. It would not seem unlikely that these teachings could have be something like folk stories used to illustrate a point. They might also have been used for explaining one point but then been taken grossly out of context to now illustrate another point. Most importantly, as with any text - be it a piece of literature, the bible or even texts like Liberation in the Palm of Your Hand - you need to understand who the teacher was speaking to, and details like the cultural context and time.

- bad things befall all kinds of practitioners everywhere. Is that to say that every person who dies in a monastery dies as a result of Buddhism in general? Or because of their practices? Then a Tara practitioner who dies unexpectedly dies because of his Tara practice? Or Manjushri? Or Yamantaka? or whatever!

- This brings me to the next point. It is completely against the most central and fundamental Dharma teachings of karma to state that an external force such as a supposed "spirit" or a Dharma Protector is solely responsible for the death of a person. This is illogical and contradictory to the teachings on karma. An external factor (like a robber, a murderer, an illness, a train crash etc) could be the trigger for a person to die but the actual death is the ripening his own karma. If a Buddha cannot liberate us completely and make us enlightened by a simple wave of the wand then the opposite is also true: a supposed "spirit" cannot just obliterate, destroy and kill us on a whim! All of what happens to us - our enlightenment, our deaths, HOW we experience our deaths and rebirths - can be determined only by our own actions and corresponding karma. 

- which brings me to THIS point: Yes, the yellow book stories of people who died untimely and horrible deaths may well be true. They might really have died in those sudden and terrible ways. But there are so many karmic and physical factors that can give rise to this. The Dharma also explains the very heavy karmas that can be created from broken samayas, from forsaking our teachers, for causing splits in the sangha, for breaking our vows - there are a multitude of factors. Yes, perhaps a particular perhaps may have mixed their practices with Nyingma teachings. This is not the problem in itself insomuch as the fact that he might have gone against the advice of his own teacher, thereby breaking samaya; in his actions of going back and forth between sects, he may have inadvertently caused confusion among other practitioners or even schism... these are all speculations, of course, but they are also all possibilities and actions that potentially create very harmful karma for ourselves. In this case, Dorje Shugden's "protectiveness" of practitioners following the Gelugpa path is not sectarianism but true protection - protection not from any perceived "wrongness" or "badness" of other sects, but from the practitioners' own broken samaya, harmful/ confusing actions etc. Unfortunately, however, when the fellow does actually die, the "blame" is directly back solely to Dorje Shugden. The millions of other factors that can lead to his death are not considered in this case - what kind of practitioner he was, whether he held his vows, whether he went against his teachers continuously, whether he propagated negatively sectarian views on his own accord, whether he was schismatic in any way etc...

- on a more simplistic level, why would Trijang Rinpoche say something so obviously against Dorje Shugden, and then also spend his entire life spreading this practice?? (evidence of which is clearly described in his biography, records of his teachings and all writings about him). Either the details from this teaching are taken crudely out of context OR this is another calculated action, orchestrated specifically to cause a furore and fan the fire of this already controversial issue. For, as we know, with all the controversy, it is without a doubt that the practice is more discussed than any other, and growing unstoppably in the world - EVEN THE DALAI LAMA has acknowledged this in the recent Kalachakra in Bodghaya!

So perhaps these two old adages are true:
- the only thing worse than being talked about, is NOT being talked about
AND
- all publicity is good publicity, even if it is bad.

The Yellow Book sure gave us a lot to talk about AND sure has given DS plenty of publicity.

[Zach]

Dharma protectors can get very wrathful...it is simply their function.

[beggar]

Dharma protectors can get very wrathful...it is simply their function.

sure, this is clear and understood. But it is important to clarify for new people who may not be familiar with the nature of dharma protectors what their wrath arises from and how the wrath "functions". The ferocity does not arise out of the same place and motivation that our anger does, for example. And often, the wrath is regarded as a blessing, and not as something that is damaging.

The defining factor is that this wrath arises out of compassion - this is symbolised by the Dharma protectors sitting atop lotuses, which represent that all their actions, no matter how insignificant or violent they may seem, arise out of a compassionate intention. Understanding that they are enlightened (in the case of enlightened protectors), or bound by enlightened beings (in the case that they are unenlightened), we then also realise that their actions are not done with an intention to hurt, or out of a stupid, impulsive blunder.

It is important to understand this so people don't get this wrong idea that the Protectors are harmful for the sake of being harmful, vengeful, angry, malicious.

[Ensapa]

sure, this is clear and understood. But it is important to clarify for new people who may not be familiar with the nature of dharma protectors what their wrath arises from and how the wrath "functions". The ferocity does not arise out of the same place and motivation that our anger does, for example. And often, the wrath is regarded as a blessing, and not as something that is damaging.

The defining factor is that this wrath arises out of compassion - this is symbolised by the Dharma protectors sitting atop lotuses, which represent that all their actions, no matter how insignificant or violent they may seem, arise out of a compassionate intention. Understanding that they are enlightened (in the case of enlightened protectors), or bound by enlightened beings (in the case that they are unenlightened), we then also realise that their actions are not done with an intention to hurt, or out of a stupid, impulsive blunder.

It is important to understand this so people don't get this wrong idea that the Protectors are harmful for the sake of being harmful, vengeful, angry, malicious.

In fact, there are many buddhists also who do not know why the Dharmapalas manifest wrath. To them Buddhas have to appear in a certain way and can only perform certain activities and wrath and anger is not Buddhist and has no benefit, but yet they still beat and scold their own children. That is why it is very important to clarify the meaning of the wrath that is shown here, that they even kill out of great compassion to prevent these people from damaging the Dharma more or from harming themselves more with wrong views.

In general, the book actually assumes that the reader is already knowledgable in these facts but somehow this book reached people who do not understand or see the bigger picture which is why understanding the very nature of a Dharmapala and why he acts this way. So in fact, the yellow book serves to increase the faith of people who understand the true nature of Dharmapalas rather than demonizing it. The "opposite" effect it currently has now is nothing more than a by product of ignorance.

[Zach]

Dharma protectors can get very wrathful...it is simply their function.

sure, this is clear and understood. But it is important to clarify for new people who may not be familiar with the nature of dharma protectors what their wrath arises from and how the wrath "functions". The ferocity does not arise out of the same place and motivation that our anger does, for example. And often, the wrath is regarded as a blessing, and not as something that is damaging.

The defining factor is that this wrath arises out of compassion - this is symbolised by the Dharma protectors sitting atop lotuses, which represent that all their actions, no matter how insignificant or violent they may seem, arise out of a compassionate intention. Understanding that they are enlightened (in the case of enlightened protectors), or bound by enlightened beings (in the case that they are unenlightened), we then also realise that their actions are not done with an intention to hurt, or out of a stupid, impulsive blunder.

It is important to understand this so people don't get this wrong idea that the Protectors are harmful for the sake of being harmful, vengeful, angry, malicious.

One could say its extremly rare when they do actually get wrathful, But when they do it is for a purpose like a mother gaurding her child from some stupid action. All the times Ive encoutered Dorje shugden he has never been wrathful but always gentle and direct in purpose,They manifest to your capacity I believe.

[Ensapa]

This point of explanation kind of conflicts with another explaination that I have heard about the deaths of those listed in the Yellow book: the karma due to broken samaya. All of the people listed in the yellow book have broken their samaya to their lama one way or another, which is why they had to face death in such a way but somehow Dorje Shugden was dragged into this. Perhaps Dorje Shugden intervened so that they dont have even worse retributions? hmm.