Lelung Shepay Dorje

[Ensapa]

Not to comment on Lamas, but I would really like to investigate the case of Lelung Shepay Dorje who is documented in Trijang Rinpoche's biography. This is his story in Trijang Rinpoche's Music Delighting the Ocean of Protectors:


As said in the biography of Ratreng Trichen Tenpa Rabgya,
If someone has completely confused the teachings, mistaken the earth for the
sky, the powerful protectors of the Gelugpa chain them up in unpleasant
bonds. It has happened many times, past and present.
As he says, previously at Olka Lelung there was one named Jedrung Lozang
Trinley also known as Shepay Dorje, a great being renowned to be the Lhodrag
Mahasiddha Lekyi Dorje's emanation. He studied at Ngari Tratsang in the early
part of his life and became a great scholar. He kept the Lhodrag ear?whispered
lineage teachings and Chakrasamvara as his innermost essence practice. He had
attained realizations at quite a high level and cultivated pure view and action of
the Geden lineage. At one point he began practicing a secret wisdom teaching in
accordance with a Mindrol Ling treasure text and began emphasizing it in his
teachings to his many disciples, both lay and ordained. In the name of offering the
wisdom consort and offering nectar, he and all the disciples gathered many young
women around them and enjoyed drinking intoxicants without restraint, singing
and dancing. They started many monks of Sera and Drepung, lamas, tulkus and
geshes into consort practice. With such actions as these they threw proper Tantric
conduct into disarray, perverting it. The three, Purchog Je Ngawang Jampa,
Shogdon Yo Kedrup, and Lelung Jedrung Rinpoche were all mutually teacher and
disciple to each other. Once they had gathered at Miwang Polhawa's place at
Gaden Kangsar in Lhasa.  Purchogpa and Kedrupa tried to dissuade Jedrung from
what he was doing, but acting as if the time for his actions had been prophesied
by the dakinis, he would not listen. That time, during their practice, this
Dharmapala himself revealed many various warning manifestations but he would
not pay the slightest attention and kept on as before. In dependence upon ritual
activities such as fire pujas, he did not live out is full span of life. Spraining his neck
in bed, he died. His next incarnation became a monk and entered Drepung
Loseling Kongpo house, and, after he had obtained his Geshe degree, entered
Gyuto Tantric College. He also became abbot of Gyuto. At that time he took a
wisdom consort, but again making a mistake in the order of practice, such as not
first resigning from the abbotship, he died without completing his practice. Even
in the case of his successive incarnation, as he was studying at Drepung, he
performed Powa and had a rupture on his crown from which pus and blood was
emitted. No matter what remedies were attempted, they didn't help. He never
got well, remaining sick for months and years. His incarnation was born as my
younger brother in Kyisho Tsel in Gung Tang but, having been recognized, when
he was about to be enthroned, he died suddenly of smallpox. The present
reincarnate Rinpoche has the probelem of one eye being askew. Thus, throughout
his incarnations, his activities have not fulfilled the meaning of the path. Similar
things have occurred to many lamas, great and small, past and present, who were
proud of being followers of the Geden teachings but polluted their bowls with
dirty water, as evidenced by many signs demonstrated in the past and present. It
is for this that praise is offered in this verse.

In the same page, he defends Pehar:


The Great Fifth Dalai Lama's main lama was Minling Terchen Rinpoche
Gyurme Dorje Tsel, an undisputed great treasure revealer at whose feet he
studied for a long time. The biography of one of that lama's disciples, the Vajra
Master named Chechog Dupa Tsel or Losel Gyatso, is called Dispelling the Darkness
of Torment.  As quoted by Lelung Shepay Dorje who kept Losel Gyatso's genuine
miscellaneous writings in order, it says,
Again, at a later time, Morchen Dorje Chang Kunga Lhundrub spread the
practice widely, saying that since now is the time for all of his special pure
visions to be fulfilled one must rely upon this Great King, himself. He would
speak of incredible benefits. Even then, some would say it is not good and
claim that those who spread the practice of this King's activities are terrible,
but they do not understand the main point: Vajradhara has said that he is
definitely the emanation of a great master, a great clarifier of the teachings.  
Also, at that beginning period, this King was more powerful than any harm
that could be wrought against him and his activities even increased at that
time.    Morchen himself was more effective at that time, in terms of his
teachings serving to train disciples, which ultimately comes down to the same
point, if you check.   
110o take an example, those such as the great yaksha Tsiu Marpo and
King Pehar are, in actuality, definitely Buddhas, and fully renowned as
protectors of Buddha's teachings.    Yet the story is told of how Pehar
experienced obstacles and did not complete his Dharma practice and there
are many stories of his harming Dharma practitioners. Many great beings that
have gone to Samye Monastery tell of a great yaksha making them leave. As
regards wrathful types of action, Ra Lotsawa did away with thirteen vajra
masters such as Darma Dode with fire pujas, and all of his actions were only
those of a Buddha performed with special awareness for necessary reasons.
With one expression Pehar may help someone, and with another he may
obstruct someone, but his actions are not conceivable to ordinary thought.
When dispatched for activity, Pehar is made offerings in the aspect of a
Dharma protector and requested to perform activities, while, on the other
hand, the very same Pehar is often dispatched on missions in the aspect of a
demon. Understanding these profound points alone is completely liberating.
Still, if I am criticized because this does not conform to modern belief systems
or is difficult for the Geshes to comprehend, I can only say, I am sorry.



Also mentioned in the same book:


Pretending to be Dragshul Wangpo, you tormented the oracle
By swallowing a vajra in his throat,
And repeatedly split his temple abode, and so on,
Praise to the terrifier of even the great gods!
When all the deity's people took refuge in you and made requests,
Saying, 'Build a statue of Tsongkhapa and I will grant activity!'
You gave them relief  
And justified belief, praise to you!      
Dharmapala demonstrated various miraculous emanations to Lelung Shepay Dorje
who tried various Tantric rituals such as wrathful fire puja to overcome him.
Therefore, to the common point view, they appeared to be at odds and, before
Lelung Shepay Dorje died, Dharmapala showed him wrathful emanations. In
somewhat of a wrathful aspect toward Lelung Shepay Dorje's teachings'
protector, Dragshul Wangpo, as well, with miraculous emanations he split his
temple abode at Lhaden Darpo Ling so that it collapsed. No matter how many
117times it was reconstructed he would split it and destroy it again. Moreover,
pretending to be Dragshul Wangpo he entered the deity's oracle at Darpo Ling
and, shaking the oracle's body, swallowed a five?spoked vajra. Once it had lodged
in his throat he left the oracle's body. The vajra would not come out, the oracle
was in pain and at the verge of death. All of the benefactors and supplicants of the
deity were terrified. It became so bad that they invoked Gyalchen to enter the
oracle and then made offerings and supplications. He said, 'If you build a qualified
statue of Je Tsongkhapa in Darling Monastery I will perform the enlightening
activities!' As soon as they promised to do that, the vajra easily came out of the
oracle's throat. Here the praise is for revealing this kind of direct observable
evidence that develops faith and conviction.
After many years the building of the Darling protector palace was in ruins
so that, at one point, those in charge of the property from Tse Namgyal Dratsang
restored it. Responsibility for the construction was accepted from Thubten Dawa
by Dodam Dezur Kenchung who, in connection with invoking the Dharmapala of
Darling, removed the basal objects from the protector palace. He found an
extremely old tendö, thread construction, that had been there many years.
Behind it, underneath a pile of various newer and older dö, thread crosses, was a
brass five?spoked vajra that the Darling Dharmapala took out and said, 'This is
Dorje Shugden's vajra!'

An accounting of it was given to Dezur Kenchung stating
only that such a vajra had been found behind the thread construction. Dodam
Kenchung himself wrote of wondering what was this vajra that had been taken
out and given to him by the Darling Dharmpala, of which no one, including the
previous oracle, had known was there. This story from previous times again
provides evidence for conviction and belief


Now, why was Dorje Shugden so wrathful towards him? The answer is simple: he is a Gelug Lama trying to be a Nyingma lama and confused a lot of people in the process. In the end, he had harmed a number of people (refer to first story) and Dorje Shugden had to do something to stop him before he harmed more people. The Gelug tradition does not believe in termas, and for a good reason: if it is something that cannot be proven, what guarantee there is that it can benefit others. Therefore, even  though Lama Zopa was a Nyingma practitioner in his past incarnation, he did  not reveal any termas and followed the Gelugpa way all the way.

[Ensapa]

Lelung Rinpoche is back...but he's still holding on to his termas...as a Gelug monk. http://www.lelung.org/


HISTORY AND BACKGROUND

The Lelung Cycle of Teachings originated with Amitabha Buddha's three manifestations: as Avalokiteshvara to subdue the males of this world; as dPal gar gyi dBang Phyug gSang ba Ye She to subdue the females; and as the Great Glorious Heyagriva to subdue the furious beings. Out of these three manifestations the second one is known as the Lelung Cycle of Teachings.

 

Khandro Sangwa Yeshe is the main cycle of teachings from the Lelung lineage. Concealed by Guru Padmasambhava, these teachings were later rediscovered by the Fifth Lelung Rinpoche who taught them widely

The Fifth Lelung Rinpoche, Pema Zhepai Dorje, rediscovered the Lelung Cycle from some Hidden Treasure Teachings (Terma) of Guru Padmasambhava. His discovery accorded with the prophesy of the great master Choeje Lingpa, who was considered the emissary of Guru Padmasambhava in this world and the fountainhead of Nyingma school of Tibetan Buddhism. Choeje Lingpa was the founder of Ogyen Mindroling Monastery and a special terton of the Great Fifth Dalai Lama.

In Choeje Lingpa's Shawu Takgo'i Terlung (Prophecy of Shawu Takgo Terma) it is said that the Fifth Lelung Rinppoche would be the Lord Master of the Sangwa Yeshe cycle of teachings. Accordingly, he upheld, preserved and promoted these teachings and composed necessary supplementary texts. He spread the teachigns far and wide, thereby leading sentient beings on the path to Enlightenment.

The Fifth Lelung Rinpoche is also responsible for many other teachings, including The Oceans of Lamas, The Oceans of Yidams and The Oceans of Dharma Protectors. All of these teachings have authentic scriptural sources and are supported by profound, logical reasoning. They are written with fluency and their subject matter is vast and profound. They are of middling length and suitable to catch the interest of disciples.

Especially since they contain pith (or direct) instructions from the profound terma teachings and because they retain the "fresh, warm breath of dakinis", many great Nyingma masters make these teachings their main practice. These teachings are outstanding and unmatched by works of other teachers.


Here's a cleaned up version of the 5th Lelung Rinpoche's bio:

THE FIFTH LELUNG RINPOCHE

Lelung (Pema) Zhepai Dorje was born in 1697 near Machig Labdron's sacred meditation site of Zangri Kharmar in southern Tibet. His father was Kunga Gyaltsen and mother Gyalphur Choeden.

 

An heroic figure in the history of the Lelung lineage, the Fifth Lelung Rinpoche, Pema Zhepai Dorje, revealed many sacred teachings, wrote numerous manuscripts and built a new monastery in Lelung Valley

Early in his childhood he was recognized as the reincarnation of Jedrung Tulku by Terton Choeje Lingpa and was given Jam dPal Nag po'i bSam gTan Nyal Chog, a hidden treasure (terma) text rediscovered in Kongpo and others, including pills for longevity obtained from a hidden treasure. At that time, both the Sixth Dalai Lama, Tsangyang Gyatso, and Panchen Lobsang Yeshe Rinpoche, through their own divinations, came to the same conclusion and confirmed him as the reincarnation of the former Jedrung (Lelung) Rinpoche.

He learned reading and writing at an early age. The Sixth Dalai Lama performed the ceremony of cutting the first tuft of hair on the crown of his head. He received his novice monk's vows from Panchen Lobsang Yeshe. He was ordained as a Bhikshu (fully-ordained monk) from Yeshe Gyatso, the White Lotus Holder (Chenrezig).

 

The original Lelung Monastery was consecrated by the Fifth Lelung Rinpoche in 1717. The monastery temple shown in this photograph was built by local villagers in the 1990s

In 1717 he founded the monastery of Thekchok Namdrol Ling with its new monastic community. He studied Indian and Tibetan scriptures at Ngari Monastery in Chulho under many authoritative masters of the time and became the most outstanding scholar in the history of that monastery. Some of his works were used as text books at Ngari Monastery even until the Chinese occupation of Tibet in 1959.

Later, he became learned in the tantras of both Gelug and Nyingma traditions of Tibet and practiced them. Consequently he had the signs of spiritual accomplishment that accorded with the explanations given in the scriptures. He became so eminent that everyone, scholars and ordinary people alike, highly praised him.

He was renowned for the preservation and promotion of Buddhism in general, and in particular for the following:

The oral transmissions and empowerments of the ear-whispered lineage of his own Chief Master Namkha Gyaltsen, the great adept from Lhodak, from whom he received teaching on Je Tsongkhapa's Stages of the Path to Enlightenment (Lamrim), which form the confluence of the two great rivers of transmission – the vast and profound systems – of Mahayana Buddhism
The Sealed Secret Visionary Teachings of the Great Fifth Dalai Lama, the Omniscient Master
His own unique teachings of dPal gar gyi dBang Phyug gSang ba Ye She (Khandro Sangwa Yeshe). This, he taught extensively and perfectly to his disciples in accordance with their interest and disposition, without any exaggeration, but in the true spirit of Dharma
Owing to his great legacy, even today we have the great fortune to hear about his vast Dharma activities for the sake of Buddhism.



And the current Lelung Rinpoche:


LELUNG RINPOCHE

The present Lelung Rinpoche was born in 1970. He studied at the Drepung Monastery and was recognized as the 11th Lelung Rinpoche by His Holiness the Dalai Lama.

 

Lelung Rinpoche at his home in Dharamsala, India

Rinpoche completed his studies at Drepung Monastery at the age of 24 when he received a Geshe degree. This is one of the highest degrees given in the Gelugpa tradition. It is rarely awarded to a student of such a young age.

In 1993, Lelung Rinpoche met the only master alive who held the complete teachings of Dakini Sangwa Yeshe before they were forever lost. Rinpoche received the oral transmission from him. To carry on this precious lineage of teachings, he founded Lelung Dharma Trust in 2000.

Rinpoche divides his time between London, where he teaches and directs the work of Lelung Dharma Trust and his office in Dharamsala where he oversees the work of the Lelung Lineage Preservation Centre.


here is my question for discussion: is it okay for a Nyingma lama to reincarnate as a Gelug Lama and then teach Nyingma teachings as in the case of Lelung Rinpoche? For arguments sake, as we already know the answer is no, but if it is no, then why would a Nyingma Lama manifest as a Gelug monk? should he not manifest as a Nyingma monk as to not mislead others? It is said that Dorje Shugden is most displeased with people who dilute the teachings and...well...thus the wrath, mainly because of how much people it can mislead.

Should Lelung Rinpoche appear as a Nyingma Lama or continue as a Gelug? If he wants to be Gelug, should he stop his terma cycle of teachings (because it dilutes and confuses the teachings) If his actions as a high lama was right, why did it incur Dorje Shugden's wrath? And why could he not manifest Dharma activity for up to 5 lifetimes? If it is wrong, why does he continue, if he is a high lama?

these are the questions that has been pondering on my mind on his case.

[Ensapa]

Just a quick note in point: the point of me posting this is to find out and discuss what everyone feels about this: a Nyingma Lama in the body of a Gelug monk. is it sacrilegious? is it wrong? Was it a mistake? Is it something that we should frown on or it is correct? This case does raise a lot of questions rather than answers as well as many loose ends. Like, for example, although in Trijang Rinpoche's text, he is praised as a great mahasiddha and that him being at odds with Dorje Shugden is only what appears to our common appearances, but why is it that he could not manifest Dharmic deeds for up to 5 lifetimes? If he was a High Lama, why could he have made a mistake? From his actions as told in Music Delighting the Ocean of Protectors, it is very clear that he was Nyingma Lama in the guise of a Gelug monk...and the end results were not very good.

If Dorje Shugden has gave him warnings in the past to not mix the teachings together (because termas do not exist in the Gelug tradition) why is he doing it now? Would it be better if he was being trained in a Nyingma monastery instead? Why is Dorje Shugden allowing him to be this way now and not previously?

[DharmaSpace]

Whether anyone is a Nyingma Lama or Gelug lama most importantly they bring benefit.

And mixing Gelugpa and Nyingma traditions is not beneficial and confuses people and themselves then best not to pursue this path. I am sure the dharma anyone gets by being a part of any of the 3 pillars of the Gelug tradition will benefit them regardless if the later become a Nyingma lama. But they should not mix things around and up that does not benefit.

[Ensapa]

Whether anyone is a Nyingma Lama or Gelug lama most importantly they bring benefit.
There is no problems with a Nyingma Lama or a Gelug Lama, but what about a Nyingma Lama who acts and talks like a Nyingma Lama but is in reality a Gelug Lama, trained in a Gelug Monastery and then talk about termas? What or how would you think about that? Lama Zopa was a Nyingma Lama and he did not talk about Termas or transmit them to his disciples.

And mixing Gelugpa and Nyingma traditions is not beneficial and confuses people and themselves then best not to pursue this path. I am sure the dharma anyone gets by being a part of any of the 3 pillars of the Gelug tradition will benefit them regardless if the later become a Nyingma lama. But they should not mix things around and up that does not benefit.
But that's what Lelung Shepay is doing (no disrespect, but it is an interesting case study that we can all talk about and ponder on, especially in relations to our protector) but despite that he is still coming back. He is the reincarnation of a mahasiddha, but it also shows that diluting the teachings can lead to the failure to manifest Dharma activity, no matter who you are.

But also, this is an interesting bit on this same topic:

The 14th Dalai Lama supports and encourages a non-sectarian spirit.[18][19] Major Gelug figures like Shabkar in the 19th century, and the Panchen Lamas and Reting Rinpoche in the 20th century studied Nyingma teachings along with their Gelug training.[20][21][22] The personal and hidden lake temple of the lineage of Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings.[23][24]

From the wiki: HHDL has a hidden lake temple where he studies Dzogchen there?! hmm. Maybe from the 5th Dalai Lama, but what about the 6-13th Dalai Lamas? Why has Dorje Shugden not warn him? Hmm.

[Big Uncle]

here is my question for discussion: is it okay for a Nyingma lama to reincarnate as a Gelug Lama and then teach Nyingma teachings as in the case of Lelung Rinpoche? For arguments sake, as we already know the answer is no, but if it is no, then why would a Nyingma Lama manifest as a Gelug monk? should he not manifest as a Nyingma monk as to not mislead others? It is said that Dorje Shugden is most displeased with people who dilute the teachings and...well...thus the wrath, mainly because of how much people it can mislead.

Should Lelung Rinpoche appear as a Nyingma Lama or continue as a Gelug? If he wants to be Gelug, should he stop his terma cycle of teachings (because it dilutes and confuses the teachings) If his actions as a high lama was right, why did it incur Dorje Shugden's wrath? And why could he not manifest Dharma activity for up to 5 lifetimes? If it is wrong, why does he continue, if he is a high lama?

these are the questions that has been pondering on my mind on his case.

You must understand that Lelung Rinpoche is not an ordinary Tulku but one that is highly accomplished, especially in his previous lives. He must have incorporated Nyingma teachings into his own for a reason that eludes me right now as I cannot perceive his mind nor his intention.

However, from the description of this Lama, I can tell that he is highly attained. Dorje Shugden and his previous lives may have manifested all the extreme imagery as a cautionary tale. In this life, I doubt Lelung Tulku is practicing Dorje Shugden and perhaps, his work is to foster inter-sectarian harmony although his methods are not orthodox. I cannot judge and I would refrain from judging as I do not have the wisdom. However, I doubt Dorje Shugden manifested all that wrath upon this Lama because he was anti-Nyingma. I wish we could ask Dorje Shugden for what he thinks of Lelung Tulku. It would be very interesting to hear it from Dorje Shugden in trance about this matter.

I don't think Dorje Shugden holds a vendetta against him just because he practices Nyingma teachings. That opposes what we know of Dorje Shugden. I think there must be some sort of higher reason for all that transpired that we do not understand.

[dsiluvu]

here is my question for discussion: is it okay for a Nyingma lama to reincarnate as a Gelug Lama and then teach Nyingma teachings as in the case of Lelung Rinpoche? For arguments sake, as we already know the answer is no, but if it is no, then why would a Nyingma Lama manifest as a Gelug monk? should he not manifest as a Nyingma monk as to not mislead others? It is said that Dorje Shugden is most displeased with people who dilute the teachings and...well...thus the wrath, mainly because of how much people it can mislead.

Should Lelung Rinpoche appear as a Nyingma Lama or continue as a Gelug? If he wants to be Gelug, should he stop his terma cycle of teachings (because it dilutes and confuses the teachings) If his actions as a high lama was right, why did it incur Dorje Shugden's wrath? And why could he not manifest Dharma activity for up to 5 lifetimes? If it is wrong, why does he continue, if he is a high lama?

these are the questions that has been pondering on my mind on his case.

You must understand that Lelung Rinpoche is not an ordinary Tulku but one that is highly accomplished, especially in his previous lives. He must have incorporated Nyingma teachings into his own for a reason that eludes me right now as I cannot perceive his mind nor his intention.

However, from the description of this Lama, I can tell that he is highly attained. Dorje Shugden and his previous lives may have manifested all the extreme imagery as a cautionary tale. In this life, I doubt Lelung Tulku is practicing Dorje Shugden and perhaps, his work is to foster inter-sectarian harmony although his methods are not orthodox. I cannot judge and I would refrain from judging as I do not have the wisdom. However, I doubt Dorje Shugden manifested all that wrath upon this Lama because he was anti-Nyingma. I wish we could ask Dorje Shugden for what he thinks of Lelung Tulku. It would be very interesting to hear it from Dorje Shugden in trance about this matter.

I don't think Dorje Shugden holds a vendetta against him just because he practices Nyingma teachings. That opposes what we know of Dorje Shugden. I think there must be some sort of higher reason for all that transpired that we do not understand.

This is a really interesting post Ensapa.... when I first read your post, I thought oh this was the Lama that caused all that chaos...and perhaps this is the reasons why His Holiness has created the ban on Dorje Shugden???  I must admit that it is very confusing to be mixing the teachings no matter how beneficial they may seem, but it must have been not so beneficial if it invited the wrath of Dorje Shugden. 

And I do also admit that I find it interesting that He is back.... I guess this goes to show that Dorje Shugden is compassionate and definitely like what Big Uncle says, does not hold a vendetta, it is more to stop him from confusing and harming more people. However, it is true we cannot judge any Lamas or sangha per se as He is after all an attained Lama, but I don't agree with His style and his way as it does not make sense when your own lineage you cannot master, you want to now add another and when did we start plucking and mixing teachings, then what's to stop us from mixing Buddhism and new age teachings? And well it would just open up a canned of worms that we humans are very good at twisting and manipulating for our own agendas. Definitely this is not for me.

Perhaps this is what Dorje Shugden saw that would have been dangerous to mix teachings and set the tone for more teachings to be mixed up. Definitely it is confusing! But having said all that, it does not make him a bad Lama, perhaps his motivation was good but the actions not so, hence he is back. It is stated in His website:  "Most important, through meditating and practicing the teachings, future students will be able to overcome their negative emotions, improve the lives of others, and help them on their path towards liberation. The work of preservation and conservation will bring significant benefits to people both now and in the future."


Yes it would be interesting to hear from Dorje SHugden what he thinks of this or perhaps one of the senior Lamas.

[WisdomBeing]

i am curious - is this the same Lelung Rinpoche as mentioned in "Future of Ganden lineage - First Geden Phacho Bhucho Conference 2006" http://www.dorjeshugden.com/forum/index.php?topic=3010.0, where he is mentioned as being in charge of ensuring that the Geden traditions and lineage are preserved? That is a pretty sacred task and i would imagine it would be a role for someone who is a Gelugpa stalwart.

However, i think the different lineages of previous lives are acceptable for accomplished masters who would be capable of handling the different lineages without getting confused. Like HH Trijang Rinpoche was previously the Eighth Karmapa Mikyö Dorje (1507–1554) - and HH Trijang Rinpoche is a Gelugpa master without question.

[Ensapa]

You must understand that Lelung Rinpoche is not an ordinary Tulku but one that is highly accomplished, especially in his previous lives. He must have incorporated Nyingma teachings into his own for a reason that eludes me right now as I cannot perceive his mind nor his intention.

However, from the description of this Lama, I can tell that he is highly attained. Dorje Shugden and his previous lives may have manifested all the extreme imagery as a cautionary tale. In this life, I doubt Lelung Tulku is practicing Dorje Shugden and perhaps, his work is to foster inter-sectarian harmony although his methods are not orthodox. I cannot judge and I would refrain from judging as I do not have the wisdom. However, I doubt Dorje Shugden manifested all that wrath upon this Lama because he was anti-Nyingma. I wish we could ask Dorje Shugden for what he thinks of Lelung Tulku. It would be very interesting to hear it from Dorje Shugden in trance about this matter.

I don't think Dorje Shugden holds a vendetta against him just because he practices Nyingma teachings. That opposes what we know of Dorje Shugden. I think there must be some sort of higher reason for all that transpired that we do not understand.
[/quote

Yes the part where Dorje Shugden does not hold a vendetta against him is clearly outlined by Trijang Rinpoche:

Dharmapala demonstrated various miraculous emanations to Lelung Shepay Dorje
who tried various Tantric rituals such as wrathful fire puja to overcome him.
Therefore, to the common point view, they appeared to be at odds and, before
Lelung Shepay Dorje died, Dharmapala showed him wrathful emanations. In
somewhat of a wrathful aspect toward Lelung Shepay Dorje's teachings'
protector, Dragshul Wangpo, as well, with miraculous emanations he split his
temple abode at Lhaden Darpo Ling so that it collapsed. No matter how many
times it was reconstructed he would split it and destroy it again.

Perhaps it is to serve as an example? Because during Pabongkha's time even, he has also commented on a certain Geshe who after graduation went on to study the termas and as a result the local people who saw this commented that Gelug teachings are only good for scholarly purposes but not for practice. This can be found in Liberation in the palm on your hand. We could also see it as that Lelung Shepay Dorje is the only one who is powerful enough to withstand such a 'punishment' and still come back as a tulku to benefit people. His story is quite detailed in Music Delighting the Ocean of Protectors which is unusual which is why I chose to highlight it here.

[Tenzin Gyatso]

Lelung Shepay Rinpoche has an office in Dharamsala and we see him around sometimes. He has given up Shugden because it has harmed his previous incarnations and that is a recorded fact. Although Shugden has harmed him, Shugden cannot stop this lama from incarnating. Lelung Shepay Rinpoche is back, stronger and firm. Nothing can harm him now.

Since he does not practice Shugden he is happily combining Nyingma and Gelug practices together and sharing with the world all his projects.

Bye Shugden!

[Ensapa]

Lelung Shepay Rinpoche has an office in Dharamsala and we see him around sometimes. He has given up Shugden because it has harmed his previous incarnations and that is a recorded fact. Although Shugden has harmed him, Shugden cannot stop this lama from incarnating. Lelung Shepay Rinpoche is back, stronger and firm. Nothing can harm him now.

Since he does not practice Shugden he is happily combining Nyingma and Gelug practices together and sharing with the world all his projects.

Bye Shugden!

I dont think so Shugden harmed him from reincarnating. It was merely a divine play between the two to demonstrate to everyone that mixing traditions can sometimes bring upon unwanted effects that can be dangerous to the inexperienced practitioner if they did. Lelung Shepay Dorje is indeed a mahasiddha of great dimensions, and we should learn more about things like these to increase our knowledge so that we will not make mistakes. Praying to Dorje Shugden isnt the only way, you know if you dont like him, others do like him and have an affinity with him