Treasury of Lives: Dorje Shugden - an article in tricycle

[christine V]

This blog article written by Alexander Gardner. A PhD from the University of Michigan in Buddhist Studies and serves as the Associate Director of the Rubin Foundation.

In the article, it is clearly stated that the 13th Dalai Lama Teacher was Pabongkha Rinpoche.
Pabongkha was one of the most influential Geluk lamas of the 20th century. He was a teacher to many, including the 13th Dalai Lama. He is remembered by some as a fierce sectarian, but those who knew him described a gentle and open man, and one finds in his writings expressions of respect for all traditions of Tibetan Buddhism.

With the sentences below, From Takpu Rinpoche, it show that it is impossible that Dorje Shugden is a spirit. The major doubt- how can a spirit appear same with Tsongkhapa.
Takpu Rinpoche returned to Lhasa and settled for a time at Chubzang Hermitage above Sera Monastery. Either there or while still in Kham (at the request of his disciple Pabongkha Dechen Nyingpo), he had an extensive vision in which he traveled to the Tushita Pure Land. In the vision he saw both Tsongkhapa, who is said to reside there, and Duldzin Drakpa Gyeltsen, who gave him the complete cycle of instructions regarding Dorje Shugden practice. He then transmitted this cycle of teachings and practices to Pabongkha and his other disciples.

This is a very interesting article. It actually project that
1) The Dalai Lama's Guru
2) Dorje Shugden and the Gelug lineage
3) The source of the teaching of Dorje Shugden

From this article, it is 100% impossible to say that Dorje Shugden is a spirit and evil.
How can that be - A spirit that is so influential to the lineage of Gelug? The entire lineage is contaminated? The great Rinpoche e.g: Pabongkha Rinpoche, Trijiang Rinpoche could they make mistake in such a big issues?

Source: http://blog.tricycle.com/blog/treasury-lives-dorje-shugden

[DharmaSpace]

Je Pabongka sectarian how is that even possible.

You cannot be enlightened and sectarian at the same time. Apart from the few reports coming from Nyingma sources there are not a lot of people who claims Je Pabongka is sectarian. And thousands of people attended Je Pabongka's teachings. IN the elaborate bio of trijang dorjechang, he gave many teachings to so many people and some non gelugpa too and is well known as being a kind person.

If pabongka rinpoche is sectarian he would surely have influence his student as well.

[Ensapa]

Je Pabongka sectarian how is that even possible.

You cannot be enlightened and sectarian at the same time. Apart from the few reports coming from Nyingma sources there are not a lot of people who claims Je Pabongka is sectarian. And thousands of people attended Je Pabongka's teachings. IN the elaborate bio of trijang dorjechang, he gave many teachings to so many people and some non gelugpa too and is well known as being a kind person.

If pabongka rinpoche is sectarian he would surely have influence his student as well.

Unfortunately a scholar called David Kay insists that Pabongkha was sectarian and has spread this piece of misinformation around:

According to academic David Kay, in an account that has been much disputed by Gelugpa scholars: "As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to the Rimed movement that had originated and was flowering in that region, Phabongkha Rinpoche and his disciples employed repressive measures against non-Gelug sects. Religious artifacts associated with Padmasambhava – who is revered as a "second Buddha" by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to the Gelug position. A key element of Phabongkha Rinpoche’s outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well as against those within the Gelug who had eclectic tendencies."[38]
According to Kay, "His teaching tour of Kham in 1938 was a seminal phase, leading to a hardening of his exclusivism and the adoption of a militantly sectarian stance. In reaction to the flourishing Rimed movement and the perceived decline of Gelug monasteries in that region, Phabongkha and his disciples spearheaded a revival movement, promoting the supremacy of the Gelug as the only pure tradition."[39] Buddhist scholar Matthew Kapstein echoes these remarks, writing, "There has been a great deal of sectarian dispute among Tibetan refugees in India. Much of this has its roots in the works of Pha-bong-kha-pa Bde-chen snying-po (1878-1937), whose visions of the Dge-lugs-pa protective deity Rdo-rje shugs-ldan seem to have entailed a commitment to oppose actively the other schools of Tibetan Buddhism and the Bon-po."[40]

I dont believe him one bit and he does seem to have ulterior motives for doing so. I would trust the words of the majority of the Gelug lamas over his flimsy statement, but sadly many who are not aware of what is going on would prefer to trust him more.

[vajrastorm]

This article is in line with what Trijang Rinpoche has written about in "Music Delighting An Ocean of Protectors" concerning Dorje Shugden and how he is definitely an enlightened Protector. However, even without referring to research and study on this issue, we have seen how Pabongkha Rinpoche, Trijang Rinpoche and so many great Lineage Masters  have reincarnated back. This is proof without doubt that these holy beings, greatly devoted to Shugden practice, had propitiated  an Enlightened Protector, who, through oracles, have actually recognized the return of these Masters in the form of their Tulkus.

I really cannot understand how Pabongkha can be perceived as being Sectarian. In 'Liberation in the Palm of Your Hand',he speaks strongly against sectarianism and considers it as 'abandoning the Dharma' , a very serious negative action, "producing a continual stream of the direst type of karma" (p.68-69).
 
One gets the impression that it is merely on hearsay evidence that Pabongkha Rinpopche is being condemned as sectarian.
 

[Big Uncle]

Wow! Tricycle published this article? This is really a good sign of the times. People with moderate views on Shugden dare to voice their opinions like that is surely a very good sign. With the Dalai Lama refraining for speaking up against Dorje Shugden, more and more people are already looking deeper in the 'dark side' to examine for themselves what the commotion was all about.

It is great that moderate views on Shugde proliferate especially those that spread accurate and apparently historical accounts of the various Shugden lamas. The story he writes of Takpu Rinpoche, I have never heard or read about anywhere else. Thus nonetheless, I am intrigued and would like to hear more particularly of this mysterious Takpu Rinpoche. It would be nice to read about Takpu Rinpoche especially if it is part of a moderate article like this one. I am really looking forward to growing interest in Dorje Shugden particularly from those with moderate views. That would be a great way for Dorje Shugden to grow very big in the world.                                       

[Ensapa]

Wow! Tricycle published this article? This is really a good sign of the times. People with moderate views on Shugden dare to voice their opinions like that is surely a very good sign. With the Dalai Lama refraining for speaking up against Dorje Shugden, more and more people are already looking deeper in the 'dark side' to examine for themselves what the commotion was all about.

It is great that moderate views on Shugde proliferate especially those that spread accurate and apparently historical accounts of the various Shugden lamas. The story he writes of Takpu Rinpoche, I have never heard or read about anywhere else. Thus nonetheless, I am intrigued and would like to hear more particularly of this mysterious Takpu Rinpoche. It would be nice to read about Takpu Rinpoche especially if it is part of a moderate article like this one. I am really looking forward to growing interest in Dorje Shugden particularly from those with moderate views. That would be a great way for Dorje Shugden to grow very big in the world.                                       

Hi Big uncle,

yes it is a huge break from all the negative articles against Dorje Shugden! This is a good sign that the times are changing. This is very moderate compared to all of the nasty articles against Dorje Shugden in the past. perhaps this is a percursor to more people practcing Dorje Shugden in the near future?

Takpu Dorjechang is also spelled as Tapu sometimes. here's his biography:

The Fourth Takpu, Pemavajra Jampel Tenpai Ngodrub b.1876 - d.1935
Name Variants: Jampel Tenpai Ngodrub; Ngawang Lobzang Jampel Tenpai Ngodrub; Pema Dorje; Pemavajra; Takpu Jampel Tenpai Ngodrub; Takpu Pemavajra


ESSAY
TEACHERS & STUDENTS
INCARNATIONS
OFFICES HELD



The Fourth Takpu, Pemavajra Jampel Tenpai Ngodrub (stag phu 04 pad+ma ba dz+ra 'jam dpal bstan pa'i dngos grub), most commonly known as Takpu Dorje Chang (stag phu rdo rje chang), was born in 1876 in Naksho (nags shod), Kham.

Sources form the early nineteenth century give the incarnation line as follows: Gushri Pelden Dondrub (stag phu gu shrI dpal ldan don grub, 1382-1466) Zhangpo Chogyel Tendzin (zhang po chos rgyal bstan 'dzin, d.u.), Ngawang Chodrak Zangpo (ngag dbang chos grags bzang po, 1493-c.1559), Lobzang Tenpai Gyeltsen (blo bzang bstan pa'i rgyal mtshan, 1714-1762), Lobzang Chokyi Wangchuk (blo bzang chos kyi dbang phyug, 1765-c.1792) and Ngawang Lobzang Tendzin (ngag dbang blo bzang bstan 'dzin, b.1808). This would make Jampel Tenpai Ngodrub the seventh incarnation, assuming he directly followed Ngawang Lobzang Tenzin. However it appears there are several ways to count this incarnation lineage and earlier incarnations are sometimes not included. 

Another title commonly associated with the Takpu incarnations was that of Garwang (gar dbang) in its variant forms: Gargyi Wangchuk (gar gyi dbang phyug) and Gargyi Wangpo (gar gyi dbang po), already used by Lobzang Chokyi Wangchuk, who appears to have been known by this name. According to a title in his collected works (vol.2), Jampel Tenpai Ngodrub notes that he is the Fourth Gargyi Wangchuk (gar gyi dbang phyug bzhi pa), suggesting that either an incarnation is missing from the sequence listed above, between Ngawang Lobzang Tendzin and Jampel Tenpai Ngodrub, or that Tenpai Ngodrub counts Lobzang Tenpai Gyeltsen and not Chokyi Wangchuk as the first ‘official’ Garwang incarnation. The latter explanation would follow today’s usual presentation of the lineage as Tenpai Ngodrub appears to be regarded as the Fourth Takpu incarnation amongst contemporary Geluk lineage holders.

Regardless of its origin, successive Takpu incarnations are said to have been highly accomplished yogis and are well-known for their pure visions (dag snang) of deities and the ability to travel to various pure lands in order to receive teachings. Lobzang Chokyi Wangchuk, for example, is known for his cycle of Thirteen Pure Visions of Takpu (stag phu’i dag snang gsang ba bcu gsum) which includes deities such as Hayagr?va, Amit?yus, Avalokite?vara and T?r?.

In 1888, at the age of twelve, Jampel Tenpai Ngodrub entered Drepung Loseling Monastery ('bras spungs blo gsal gling) in Lhasa where he studied Pram??a, Madhyamaka, Prajñ?p?ramit?, Vinaya and Abhidharma. He returned home to Naksho in 1894.

He returned to the Lhasa region at the age of thirty, spending much of his time at Chubzang Ritro (chu bzang ri khrod), one of the many hermitages above Sera Monastery outside of Lhasa. There he taught his most famous disciple, Pabongkha Dechen Nyingpo (pha bong kha bde chen snying po, 1878-1941), whose multiple requests are credited with much of Takpu Pemavajra's teachings. These include, for example, the compilation of a new initiation manual for the Thirteen Pure Visions of Takpu. It was at Chubzang Ritro that Pabongkha in turn taught the Third Trijang, Lobzang Yeshe Tendzin Gyatso (khri byang 03 blo bzang ye shes bstan 'dzin rgya mtsho, 1901-1981).

According to tradition, after being prompted by the protector Dorje Shukden (rdo rje shugs ldan) Pabongkha requested Jampel Tenpai Ngodrub to travel to Maitreya’s pure land, Tu?ita. Tu?ita is particularly significant in the Geluk or Ganden lineage, as the tradition is named after the pure land and is believed to be the realm in which Tsongkhapa Lobzang Drakpa (rje tsong kha pa blo bzang grags pa, 1357-1419), the founder of the Geluk tradition currently resides. While in Tu?ita Jampel Tenpai Ngodrub is said to have received the complete cycle of instructions related to Dorje Shukden and his five families (rdo rje shugs ldan rigs lnga), including the life-entrustment initiation (srog gtad), from Tsongkhapa by way of Duldzin Drakpa Gyeltsen ('dul 'dzin grags pa rgyal mtshan, 1357-1419), who is believed to have been a previous incarnation of the deity.

Jampel Tenpai Ngodrub transmitted this elaborate cycle to Pabongkha, through whom it was later diffused throughout the Geluk tradition. Today, however, the nature of Jampel Tenpai Ngodrub’s experience is controversial within the Geluk tradition with some asserting this pure vision actually took place, while others, most notably the present Dalai Lama, Tendzin Gyatso (ta la'i bla 14 ma bstan 'dzin rgya mtsho, b.1935), following the advice of the Nechung (gnas chung) medium, stating that this vision was not a blessing of higher beings but instead was a hindrance.

Jampel Tenpai Ngodrub’s involvement in the worship of Dorje Shukden is said to date to his first stay in U-Tsang. During that time the Ninth Demo, Ngawang Lobzang Trinle Rabgye (de mo 09 ngag dbang bio bzang 'phrin las rab rgyas, 1855-1900), was hosting a number of Nyingma lamas and practitioners at the regency seat of Tengyeling (bstan rgyas gling) in Lhasa. Jampel Tenpai Ngodrub was in Lhasa for the Monlam Chenmo (smon lam chen mo) and he noticed a ring of fire around the panbe (span bad) -- the maroon-colored brushwood parapet -- of Tengyeling. His teacher at the time, Lhotrul Ngawang Kyenrab Tenpai Wangchuk (lho sprul ngag dbang mkhyen rab bstan pa'i dbang phyug, d.u.), who was associated with both Drepung Loseling and Tashilhunpo (bkra shis lhun po), told his student that it was a manifestation of Dorje Shukden’s activity. Soon after, the Ninth Demo was arrested under accusations of aiming to harm the Thirteenth Dalai Lama, Tubten Gyatso (ta la'i bla ma 13 thub bstan rgya mtsho, 1876-1933) through the practice of black magic. Demo died in custody and Tengyeling was appropriated by the government. The entire episode is understood within this lineage of Dorje Shukden to be an act of Shukden's wrath against the pollution (that is, the presence of Nyingma practice) of the Geluk tradition.

Jampel Tenpai Ngodrub returned again to Kham only to make a third extensive trip to Lhasa in his late 1930s. During this third visit he again gave teachings and transmissions to Pabongkha, including Lamrim and Lojong teachings, completion stage teachings such as those of Guhyasam?ja and the Six Yogas of N?rop? and the initiations and instructions of Heruka Cakrasa?vara and the cycle of Cittamani T?r?. He also received teachings from Pabongkha on several occasions, such as those of the completion stage of Heruka and the initiations contained in the collection of The Hundred Which are a Source of Jewels (rin 'byung brgya rtsa).

Apart from his visions related to Dorje Shukden, Jampel Tenpai Ngodrub is said to have had numerous other mystical experiences. During a stay at Chubzang he had a vision of the sixty-two deity body ma??ala of Heruka Cakrasa?vara, from whom he received the four initiations (dbang bzhi). He was also able to reveal the location of a sacred cave called Takten (rtag brtan) near Chubzang, which is related to Heruka. During a retreat at the Nyang caves (nyang phug) near Samye (bsam yas), he had a vision of Padmasambhava, his consorts, and his entourage of disciples. Although this may be interpreted as contradictory to the often perceived sectarian nature of this lineage, Padmasambhava appears to have been held in high regard. Trijang Lobzang Tendzin Gyatso, for example, also bestowed Padmasambhava empowerments and related teachings.

Jampel Tenpai Ngodrub is also an important lineage holder of the close lineage (nye brgyud) of Cittamani T?r? and is believed to have been in direct contact with the goddess. Previous Takpu incarnations had also communicated with T?r? through such visions. The Cittamani T?r? cycle is unique in the Geluk tradition because it was taught by T?r? as an anuttarayogatantra practice, instead of kriy?tantra, and contains teachings on the generation and completion stages, as well as the necessary empowerments. The cycle was later classified by Pabongkha as belonging to the Mother Tantra (ma rgyud) class. Following the death of Jampel Tenpai Ngodrub, the primary lineage holders of the this cycle were Pabongkha Dechen Nyingpo and then Trijang Lobzang Tendzin Gyatso, both of whom composed a number of texts on the topic. The cycle is widely diffused throughout the Geluk tradition.

In 1923 Jampel Tenpai Ngodrub travelled to Lhasa again, arriving soon after that year’s Monlam Chenmo. As usual he met Pabongkha, with whom he went to the Takten cave where he again had a number of visions, including one of Dromtonpa Gyelwai Jungne ('brom ston pa rgyal ba'i 'byung gnas, 1005-1064).

During this stay in U-Tsang, Jampel Tenpai Ngodrub was also able to meet Trijang Lobzang Yeshe Tendzin Gyatso. A man with the title of Sharpa Tulku (shar pa sprul sku, d.u.) requested Jampel Tenpai Ngodrub to give teachings at this time, which he did, giving initiations and instructions from his own pure vision cycles to a group of seven people including Trijang Lobzang Yeshe Tendzin Gyatso and Takdrak Dorjechang Ngawang Sungrab Tutob (stag brag rdo rje 'chang ngag dbang gsung rab mthu stobs, 1874-1952). Trijang Lobzang Yeshe Tendzin Gyatso also privately received the secret jenang of Cittamani T?r? directly from Jampel Tenpai Ngodrub, the final empowerment out of a series of three jenang empowerments related to this deity, the other two being the essential outer torma initiation and the inner body ma??ala initiation. He also received the Glorious Grant of Immortality ('chi med dpal ster) long-life initiation, a visionary teaching of the yogi Tangtong Gyelpo (thang stong rgyal po, 1365-1434), which Jampel Tenpai Ngodrub had also bestowed on Pabongkha during an earlier visit to U-Tsang.

Due to his faith in Jampel Tenpai Ngodrub, Trijang Lobzang Yeshe Tendzin Gyatso asked him for a divination concerning which deity to focus on as his main practice and what would happen to him at the end of his life. Jampel Tenpai Ngodrub is said to have communicated this request to T?r?, and she gave him eight lines of text as a response. Apart from Pabongkha, Trijang Lobzang Yeshe Tendzin Gyatso, and those mentioned above, Jampel Tenpai Ngodrub had many other students as well as a number of disciples and patrons in the upper echelons of Tibetan society, such as the Prime Minister (srid blon) Lochen Shatra Peljor Dorje (blon chen bshad sgra dpal 'byor rdo rje, 1860-1919).

Pabongkha himself also travelled to Naksho several times in order to visit Jampel Tenpai Ngodrub, including visits in 1926 and 1935. During his first trip Pabongkha visited the Drubde Monastery (sgrub sde dgon), also known as Ganden Lukzang Kunphel Ling (dge ldan lugs bzang kun 'phel gling) in Driru Dzong ('bri ru rdzong), which had been established by Jampel Tenpai Ngodrub in 1920. Jampel Tenpai Ngodrub bestowed teachings and initiations on Pabongkha during these visits, including Ganden Nyengyu (dga' ldan snyan rgyud) teachings such as Guru Puja (bla ma mchod pa), a number of Lamrim teachings, the Thirteen Pure Visions of Takpu, as well as the life-entrustment initiation of Dorje Shukden following the close lineage which he had received in Tu?ita. 

It was also in the year of this final meeting in 1935 that Jampel Tenpai Ngodrub passed away. His death is often given as 1922, but in both Trijang and Pabongkha's biographies he was still alive in 1923 and later, and the later date is corroborated by other sources as well, particularly in the biographies of several Chamdo lamas, from the period, who received teachings from him there in the 1930s.

 

[Ensapa]

The article does highlight an interesting point in Tibetan history that most people often either ignore or blindly glorify: the Rime movement.

The three lamas came of age during a time of great innovation and intersectarian exchange in eastern Tibet commonly referred to as the Rime Period, by which the Geluk tradition was certainly effected—for good or for ill depends on whom one asks.

By that time, the force of Gelug has been quite strong and the influence of the Gelug tradition have spread far and wide. The other 3 traditions had to find a way to survive, so they had a teaching interchange. As a result, today Kagyu and Nyingma are very closely knit and one can find kagyu teachings in Nyingma and vice versa. But what does this do for the Gelug? it dillutes Lama Tsongkhapa's teachings.

Takpu Rinpoche, the senior of the three, was born in the Naksho region of Kham and studied at Drepung Monastery from the age 12. He likely received his first exposure to Shugden at an event hosted by the 9th Demo Rinpoche (1855–1900) at Tengyeling Palace in Lhasa. Takpu Rinpoche is said to have there seen a ring of fire around the parapet of the building. His teacher, Lhotrul Ngawang Kyenrab Tenpai Wangchuk, interpreted the vision as a sign of Shugden's displeasure at the Geluk hierarch's associating with Nyingma lamas, a large number of whom were in attendance. Not long afterward, the 9th Demo was arrested for his role in an assassination attempt against the 13th Dalai Lama in which he enlisted the services of a Nyingma practitioner. The Demo died in custody.

But Denmo Locho Rinpoche came back without any damage to his reputation, proving that his act during the 13th Dalai Lama's time was meant to show as an example of what not to do.

[Big Uncle]

According to tradition, after being prompted by the protector Dorje Shukden (rdo rje shugs ldan) Pabongkha requested Jampel Tenpai Ngodrub to travel to Maitreya’s pure land, Tu?ita. Tu?ita is particularly significant in the Geluk or Ganden lineage, as the tradition is named after the pure land and is believed to be the realm in which Tsongkhapa Lobzang Drakpa (rje tsong kha pa blo bzang grags pa, 1357-1419), the founder of the Geluk tradition currently resides. While in Tu?ita Jampel Tenpai Ngodrub is said to have received the complete cycle of instructions related to Dorje Shukden and his five families (rdo rje shugs ldan rigs lnga), including the life-entrustment initiation (srog gtad), from Tsongkhapa by way of Duldzin Drakpa Gyeltsen ('dul 'dzin grags pa rgyal mtshan, 1357-1419), who is believed to have been a previous incarnation of the deity. Jampel Tenpai Ngodrub transmitted this elaborate cycle to Pabongkha, through whom it was later diffused throughout the Geluk tradition.

   
Wow! This reflects the basis of our lineage. Dorje Shugden's lineage literally descended from Tushita and it was gained through the blessings of Lama Tsongkhapa and Duldzin Drakpa Gyeltsen himself within the confines of Tushita. Wow! We are indeed very blessed and it shows us how potent and powerful practice is for us. It would be great if the Dalai Lama finally acknowledges this and restore Dorje Shugden practice so that many more will experience his blessings and protection.

[Ensapa]

 
Wow! This reflects the basis of our lineage. Dorje Shugden's lineage literally descended from Tushita and it was gained through the blessings of Lama Tsongkhapa and Duldzin Drakpa Gyeltsen himself within the confines of Tushita. Wow! We are indeed very blessed and it shows us how potent and powerful practice is for us. It would be great if the Dalai Lama finally acknowledges this and restore Dorje Shugden practice so that many more will experience his blessings and protection.

Yes, it is truly great indeed that this article points this out and that many will read it and they will know that Dorje Shugden is valid and enlightened, namely  because he does have a source, an enlightened source. What is equally beautiful is how Duldzin Dragpa Gyaltsen is mentioned as his name has been hidden in many Gelug texts or just removed from Gelug circles altogether. he is the one who helped Lama Tsongkhapa gather the resources to build Ganden, and also the first de-facto Ganden Tripa after Tsongkhapa passed away, but he rejected it and passed it on to Gyaltsab Je instead, and therefore extremely sad for Gelugpas to forget his name.

[dsiluvu]

This blog article written by Alexander Gardner. A PhD from the University of Michigan in Buddhist Studies and serves as the Associate Director of the Rubin Foundation.

In the article, it is clearly stated that the 13th Dalai Lama Teacher was Pabongkha Rinpoche.
Pabongkha was one of the most influential Geluk lamas of the 20th century. He was a teacher to many, including the 13th Dalai Lama. He is remembered by some as a fierce sectarian, but those who knew him described a gentle and open man, and one finds in his writings expressions of respect for all traditions of Tibetan Buddhism.

With the sentences below, From Takpu Rinpoche, it show that it is impossible that Dorje Shugden is a spirit. The major doubt- how can a spirit appear same with Tsongkhapa.
Takpu Rinpoche returned to Lhasa and settled for a time at Chubzang Hermitage above Sera Monastery. Either there or while still in Kham (at the request of his disciple Pabongkha Dechen Nyingpo), he had an extensive vision in which he traveled to the Tushita Pure Land. In the vision he saw both Tsongkhapa, who is said to reside there, and Duldzin Drakpa Gyeltsen, who gave him the complete cycle of instructions regarding Dorje Shugden practice. He then transmitted this cycle of teachings and practices to Pabongkha and his other disciples.

This is a very interesting article. It actually project that
1) The Dalai Lama's Guru
2) Dorje Shugden and the Gelug lineage
3) The source of the teaching of Dorje Shugden

From this article, it is 100% impossible to say that Dorje Shugden is a spirit and evil.
How can that be - A spirit that is so influential to the lineage of Gelug? The entire lineage is contaminated? The great Rinpoche e.g: Pabongkha Rinpoche, Trijiang Rinpoche could they make mistake in such a big issues?

Source: http://blog.tricycle.com/blog/treasury-lives-dorje-shugden

Wow! I am very excited and happy to have read this coming from Trycicle! It is good to know that people who are educated and beginning to investigate and to find out the facts rather than just superficially accepting whatever comes their way just because someone said so. Does not matter who said it, it is our very right to investigate and find out more instead of just jumping the band wagon, and in the end, making ourselves look and sound silly.  Buddha and Buddhism practice is all about seeking the truth, and experiencing it for one self which is so apt for this modern age of educated open minded logical people.

I like how it is written unbiassedly and gives very accurate accounts and facts! Look if Pabongkha Rinpoche who is the tutor of the 13th Dalai Lama can make mistakes and is practicing something evil... by passing this lineage to the Dalai Lama who indeed did Dorje Shugden practice as well, wouldn't it be than logical (based on Dharmic understanding) that these two Lamas should not have taken rebirth back with us today??? They should both be in the lower realms, no? Yes the Dalai Lama himself should not even be around today, logically speaking!

Could this article be the start of the many more logical, intelligent people uncovering the truth and hopefully we will soon hear or read more and more of the real facts on Dorje Shugden practice and great masters. Sure will shut those narrow corrupted hypocritical CTA up. Times are changing and may the ban be lifted sooooon!

[Ensapa]

Wow! I am very excited and happy to have read this coming from Trycicle! It is good to know that people who are educated and beginning to investigate and to find out the facts rather than just superficially accepting whatever comes their way just because someone said so. Does not matter who said it, it is our very right to investigate and find out more instead of just jumping the band wagon, and in the end, making ourselves look and sound silly.  Buddha and Buddhism practice is all about seeking the truth, and experiencing it for one self which is so apt for this modern age of educated open minded logical people.

I like how it is written unbiassedly and gives very accurate accounts and facts! Look if Pabongkha Rinpoche who is the tutor of the 13th Dalai Lama can make mistakes and is practicing something evil... by passing this lineage to the Dalai Lama who indeed did Dorje Shugden practice as well, wouldn't it be than logical (based on Dharmic understanding) that these two Lamas should not have taken rebirth back with us today??? They should both be in the lower realms, no? Yes the Dalai Lama himself should not even be around today, logically speaking!

Could this article be the start of the many more logical, intelligent people uncovering the truth and hopefully we will soon hear or read more and more of the real facts on Dorje Shugden practice and great masters. Sure will shut those narrow corrupted hypocritical CTA up. Times are changing and may the ban be lifted sooooon!

And what is also equally interesting is how the article was presented as a factual one as opposed to being one that appears to be biased towards Dorje Shugden, and people just drink up the facts, without inciting the wrath of people from other traditions or the Dalai Lama fanatics. It is kind of skilful in many ways and it does help to plant seeds in the minds of others and also to show that Dorje Shugden and Tulku Dragpa Gyaltsen is not really as bad as what they think it is. This article is really apt in countering anti Dorje Shugden fanatics, especially those from western countries.

[Rinchen]

I am just so happy that Tricycle has an article about Dorje Shugden that allows people that have doubts in Dorje Shugden to know more about him. Even telling the readers that Dorje Shugden is indeed an enlightened protector. I believe after reading this article, many people would have a slight change in perception about Dorje Shugden for those that are on the Dalai Lama's camp. For those that are Dorje Shugden practitioners, I believe after reading this article they would know and understand more about Dorje Shugden.