Thank you Vajralight. I only loved the Gaden Trisur's (he is retired from office now) speech because he didn't speak on political terms and he was really addressing the preservation of the Gaden tradition in regards to the sacred Tantras. There are 3 Tantric systems that was propagated by Lama Tsongkhapa and the Gaden Trisur and he spoke about them and stressed on the importance of perserving these precious lineages.
This is so beautiful and it would be far better if the monasteries focussed their attentions on preserving these lineages via taking care and ensuring that lineage holders bestow initiation upon the younger monks. This is far more productive than talking and talking about stamping out Dorje Shugden practitioners. I heard from my monk friend that Guhyasamaja is know as the King of all Tantras. The survival of this Tantra is of utmost importance because if it dies out, the other Tantras will die out as well. See, this would be a far better cause to work on instead of a silly little ban on Dorje Shugden.
Here's a rundown of the Guhyasamaja Tantra :-
Thangka of Guhyasamaja in union with his consort Sparshavajra, 17th century, Rubin Museum of Art, New YorkThe Guhyasamaja Tantra (Sanskrit; Tantra of the Secret Community) is one of the most important scriptures of Esoteric Buddhism. In its fullest form, it consists of seventeen chapters, though a separate "explanatory tantra" (vyakhyatantra) known as the Later Tantra (Uttaratantra) is sometimes considered to be its eighteenth chapter. Many scholars believe that the original core of the work consisted of the first twelve chapters, with chapters thirteen to seventeen being added later as explanatory material.
In India, it was classified as a Yoga or Mah?yoga Tantra. In Tibet it is considered an Unexcelled Yoga Tantra (rnal ’byor bla med rgyud). It develops traditions found in earlier scriptures such as the Sarva-tathagata-tattva-samgraha but is focused to a greater extent on the antinomian aspects characteristic of the later Buddhist Tantras. It survives in Sanskrit manuscripts and in Tibetan and Chinese translation.
According to one tradition, the Guhyasamaja Tantra was taught for the first time by the Buddha in the form of Vajradhara to Indrabhuti the King of Oddiyana, also called King Dza.
As with most tantras, there are different traditions and transmissions. Perhaps the oldest surviving lineage is the Jñanapada Tradition (ye shes zhabs lugs), which goes back to Buddhasrijñana (late 8th century). The most important historically is the Arya tradition (gsang 'dus 'phags lugs) which is based on commentaries attributed to Nagarjuna, Aryadeva, and Candrakirti. 'Gos Lotsawa Khug pa lhas btsas originated a transmission in Tibet, as did Marpa Lotsawa. The Sakya tradition received both transmissions. Tsongkhapa, founder of the Gelug tradition, considered the Esoteric Community to be the most important of the tantras and used the Arya tradition as a template for interpreting all the other tantric traditions.
IconographyIn the practice of the Arya Tradition, the central deity of the Guhyasamaja is blue-black Aksobhyavajra, a form of Aksobhya, one of the five tathagathas (pañcatathagata), sometimes called the dhyani buddhas. Aksobhyavajra holds a vajra and bell (ghanta) in his first two hands, and other hands hold the symbols of the four other tathagathas: wheel of Vairocana and lotus of Amitabha in his rights, and gem of Ratnasambhava and sword of Amoghasiddhi in his lefts. The mandala consists of thirty-two deities in all.
In the Jñanapada tradition, the central deity is yellow Mañjuvajra, a form of Manjushri. The deity has three faces—the right one is white and red one on the left—and six arms. The three faces may represent the three main channels of the subtle body, the three stages of purification of the mind or the illusory body, light, and their union. Mañjuvajra holds in his hands a sword and a book, and two of his other hand a bow and arrow represent skillful means (upaya).
