NEW ARTICLE! The Dalai Lama and Ling Rinpoche - A Contradiction

[DharmaDefender]

I find this very interesting. The Dalai Lama appears to be manifesting more and more obviously traits of hypocrisy and contradiction. How can someone who is supposed to be the emanation of Chenrezig NOT realise that he is coming across as such a hypocrite? How much longer do you think this can go on for, before the Tibetans themselves start to question His Holiness and refuse to blindly follow his instructions anymore, because they realise maybe there is more than what meets the eye?

http://www.dorjeshugden.com/all-articles/the-controversy/dalai-lama-and-ling-rinpoche-a-contradiction/

[vajratruth]

When the Dalai Lama manifests such contradictions and to the point of enrolling other high lamas into His Holiness's strange version of events, His Holiness in fact makes a liar out of these other lamas, if not paint them out to be very inconsistent and unstable individuals. Ling Rinpoche is now cited as alibi to support the Dalai Lama's ban. Of course the previous Ling Rinpoche is unfortunately not around with us any longer otherwise Ling Rinpoche would have to either cross the Dalai Lama or tell an outright lie.

Not only did Ling Rinpoche write a prayer for the propitiation of Dorje Shugden but he was also one of the lamas in the Dalai Lama's entourage that Dorje Shugden helped to escape from Tibet in 1959 (now  proven without a doubt: http://www.dorjeshugden.com/all-articles/the-controversy/uncovered-truth-evidence-of-how-dorje-shugden-was-actually-behind-the-dalai-lamas-escape-out-of-tibet-to-india-in-1959/ ) and therefore Ling Rinpoche would have known the truth about Dorje Shugden's enlightened and benevolent nature all long.

What is sad is how the ban not only disparaged a great Protector, denied so many of the very deity they need today, but also forced so many people to become accessories to a most damaging and unholy act against the Dharma. And these include monks who have been forced to break their oaths, Abbots of long established monastic universities, government officials, Geshes, scholars and so many others. Making liars out of otherwise noble people, splitting the Tibetan community, creating schism amongst the sangha and creating collective bad karma are the just about the only results of the ban.

What strikes me about this latest contradiction by the Dalai Lama is (i) how blatantly His Holiness can twist facts, whether it is for a higher purpose or not, no one knows and (ii) how easily Tibetans take to lies and believe ever so blindly. That the Dorje Shugden ban is based on lies is a long-forgone conclusion. How long the CTA plans to keep insulting the intelligence of the observers around the world is the only thing that remains to be seen.

[vajrastorm]

It is only logical to conclude that, if Ling Rinpoche had composed prayers to Shugden, and even in divination, promoted Shugden pujas and rituals, he is more likely than not to have been practicing Shugden on the quiet.

Moreover, Ling Rinpoche and Trijang Rinpoche had been very close. As tutors to the Dalai Lama, they would have spent a great deal of time together. It's unbelievable that Ling had not been practicing Shugden all the while that Trijang Rinpoche had been practicing Shugden, with such great devotion. It is unbelievable  that, as Pabongka Rinpoche's close student , he was not practicing Shugden. This is tantamount to having broken his samaya with his Guru!

Hence, for the Dalai Lama to say that Ling Rinpoche had not practiced Shugden, it must be because of a 'bigger picture that transcends all the so-called contradictions and hypocrisy of the Dalai Lama himself '.

[Rinchen]

If Ling Rinpoche has not been practicing Dorje Shugden, it would make no sense for him to be composing prayers to Dorje Shugden. And just judging by the close relationship that Ling Rinpoche and Trijang Rinpoche has, it is very unlikely that Ling Rinpoche does not practice Dorje Shugden.

With all these contradictory things that the Dalai Lama say, isn't it making more obvious that Dorje Shugden is indeed an enlightened protector instead of what is being claimed? To me, I feel that with all these contradictions that the Dalai Lama is making it only pushes people to believe that Dorje Shugden is indeed an enlightened protector, and the Dalai Lama is trying to hide something.

[DharmaSpace]

Before the ban took effect everyone in the Gelug Tradition practiced Dorje Shugden there are no exceptions at all. Ling Dorjechang the previous one was known as an accomplished practitioner of Yamantaka, and Yamantaka can overcome all the beings in the six realms. Yamantaka would know whether or not Dorje Shugden was a spirit or not.  And since Yamantaka is one with Manjushri, Ling Rinpoche would have the wisdom and intelligence to know the true nature of Dorje Shugden.

 

[kris]

I sincerely thank dorjeshugden.com website for such important information. By revealing more high lamas who practice Dorje Shugden, I gain more knowledge and background of our protector, and increase my faith towards our protector. It is not just pure blind faith, but a tradition practiced by many high lamas.

There are indeed more and more contradiction about what HH Dalai Lama said, and I hope this website can reveal more and more good evidence!

[lotus1]

The Dalai Lama visited Gaden Shartse Monastery this year (2013) and gave a set of teachings. With the talks he mentioned:
His Holiness (the previous) Ling Rinpoche doesn’t propitiate Dorje Shugden at all. Even though he doesn’t propitiate Dorje Shugden, he is the heart spiritual son of HH Kyabje Pabongkha Rinpoche. Ling Rinpoche himself really holds Pabongkha Rinpoche very highly. Ling Rinpoche has NO connections to Dorje Shugden at all, whatsoever.

It is contradicting and not logical at all.
1. HH Pabongka Rinpoche is known to be the practitioner of Dorje Shugden. If Ling Rinpoche were his heart spiritual son, how would he not pass down the teaching and lineage of Dorje Shugden to HH Ling Rinpoche?
2. The prayers composed by HH Ling Rinpoche to Dorje Shugden is showing us the prove that he is a Dorje Shugden practitioner!
3. Even HH Dalai Lama has composed praise to Dorje Shugden, i.e. “Melody of the Unceasing Vajra” (http://www.dorjeshugden.com/prayers/dorje-shugden-prayers/melody-of-the-unceasing-vajra-by-the-14th-dalai-lama/). Why would HH Dalai Lama not consistent in his practice that he praised to Dorje Shugden in the earlier years but now said that Dorje Shugden is evil? Not logical at all!

[Positive Change]

Contradiction and Conspiracies are rampant in this day and age. What is true in these instances is that it creates a major hype... one that inspires and creates action through its negative connotations. This is what the effects of Media has on the general public and what it feeds on. Hence in this case, I feel it is yet another instance where its used to fuel the fire that is to burn the phoenix that will arise from its ashes!

[DharmaSpace]

Kyabje Yongdzin Ling Dorjechang

The Senior Tutor to His Holiness the Fourteenth Dalai Lama, and Ninety-seventh Throneholder of Je Tzongkhapa, the great Yongdzin Ling Dorjechang, Jetzun Thubten Lungtog Namgyal Trinley Palzangpo, was born at the break of dawn on the sixth day of the eleventh month of the Tibetan Water-Rabbit year (1903). His mother, Sonam Dekyi, gave birth to him at Yabphu, a holy place of Chakrasamvara and consort, north-west of Lhasa, Tibet. He is the sixth in his series of reincarnations. His predecessor, Sharchoe Yongdzin Ling Tulku, Losang Lungtog Tenzin Trinley, was the tutor to His Holiness the Thirteenth Dalai Lama. During his full meditational retreat on Vajrabhairava, lasting over three years, he composed one of his many well-known writings between sessions of his daily meditations. Called the Eighteen Rung Ladder of Vajrabhairava Ekavira, it was published by Tibet house, New Delhi in 1981. This is the most complete and authoritative manual available for the practice and study of Vajrabhairava, as this lineage is highly esteemed as the human manifestation of the deity Vajrabhairava himself. The Fifth Ling Rinpoche was in turn the incarnation of Ngawang Lungtog Yonten Gyatso, Tutor to His Holiness Khedrub Gyatso, the Eleventh Dalai Lama, and Seventy-fifth Gaden Throneholder. There are many other manifestations of the lineage of Ling Rinpoche extending back to the time of the Buddha.

The present Yongdzin Rinpoche was discovered and recognized by His Holiness the Thirteenth Dalai Lama and the State Oracles of Nechung and Gadong as the unmistaken incarnation of his predecessor. When he was seven years of age he was formally enthroned in the traditional manner.

While residing at his retreat monastery, Garpa Ritroe, during his tender years, he followed basic training in reading, writing, memorization and other preliminary studies under the tutorship of several great scholars and practitioners. In the Water-Mouse year (1912) when he was ten years old, he enrolled at the Loseling College of Drepung Monastic University and began a rigorous training in the vast field of the Buddhist studies. In the first month of Water-Bull year (1913) he received the lay and monastic ordinations of Genyen and Getsul from, in Kyabje Ling Rinpoche’s own words, ‘the great Doctrine-Holder, Master and Omniscient Buddha, His Holiness, the Thirteenth Dalai Lama,’ in the Sasum Mangyal Chamber of the Potala Winter Palace.

Following this, while at Drepung Monastic University, he engaged in an extensive study of the curriculum leading to the Geshe degree, which includes the Five Treatises on logic, wisdom, philosophy, ethics and metaphysics by renowned Indian Buddhist Masters, and their commentaries by Tibetan Masters. In his spare time he studied other branches of knowledge, thus perfecting the qualities of an erudite master.

In the Wood-Dog year, at the age of twenty, he took the full Gelong ordination from the Thirteenth Dalai Lama, who acted as both abbot and preceptor, along with the required number of monks. After qualifying for the final Geshe examination at an exceptionally young age, at the suggestion of the incumbent abbot of Loseling College, he appeared for the examination before various monastic communities and received his Geshe Lharampa degree at Norbu Lingkha Summer Palace during the Annual Great Prayer Festival in Lhasa in the fifth month of the Wood-Mouse year (1924). He was awarded second position as Geshe Lharampa with honours by His Holiness the Thirteenth Dalai Lama.

From the age of twelve, he received many discourses on all aspects of Sutra and Tantra teachings and tantric initiations from thirty great Lamas, including His Holiness the Thirteenth Dalai Lama, his root Guru, Kyabje Phabongkhapa Dechen Nyingpo, Kyabje Buldu Dorjechang, the Regent Kyabgon Sikyong Tadrag Dorjechang, Kyabje Khangsar Dorjechang, Chone Lama Rinpoche, Kyabje Yongdzin Trijang Dorjechang and many others. At the age of twenty-eight, while on an extensive pilgrimage in Tibet, he gave many discourses at various places. When His Holiness the Thirteenth Dalai Lama passed into the state of peace the Water-Bird year (1933), he participated in the preparations for the preservation of His Holiness’s body and consecration of his golden reliquary in the Potala palace for a period of two years.

In the Fire-Mouse year (1936) at the age of thirty-four, he was appointed head Lama of Gyutoe, having previously served the term as gekyö (disciplinarian) with distinction. He was appointed abbot by the ruling Regent, Gyaltsab Radreng Hothogtu. It was during the second year of his term as abbot that he saw the golden face of His Holiness the Fourteenth Dalai Lama, who arrived in Lhasa from Domey Tzonkha, which was also the birthplace of the Jamgon Tzongkhapa.

In the Iron-Dragon Year (1940) His Holiness the present Dalai Lama was enthroned upon the ‘Lion Throne.’ Having served as Assistant Tutor to His Holiness earlier, while abbot of Gyutoe, he was now appointed Junior Tutor. Thereafter, in 1949 he was appointed Sharpa Choeje, the second highest position in the Gelug Tradition next to Gaden Throneholder and subsequently became His Holiness’s Senior Tutor.

In the Wood-Horse Year (1954) he acted as both abbot and preceptor when His Holiness took the full Bhikshu (Gelong) ordination before the sacred image of Buddha Shakyamuni in the main Temple, the Tzuglakhang, in Lhasa, during the Annual Prayer Festival. Along with the Junior Tutor, Kyabje Yongdzin Trijang Rinpoche, he continued to offer His Holiness the unbroken and undegenerated lineage of transmission of the holy teachings of both Sutra and Tantra and other aspects of knowledge. As colleagues, both the Tutors were exceptionally close to one another as was the case in their previous incarnations. They gave and received lineages of teachings reciprocally. This ideal and perfect harmony made their esteemed responsibilities very constructive and fruitful.

Later in 1954, Kyabje Ling Rinpoche accompanied His Holiness on a state visit to China. Then in 1956 he accompanied His Holiness to India to celebrate the 2500th anniversary of Lord Buddha’s parinirvana. Upon his return from these journeys, as on many previous occasions, he gave considerable teachings on sutra and tantra and initiations both publicly and privately to thousands of disciples, thus sharing the lineage of these teachings, which he had received from his own masters, solely for the benefit of others.

Then in the Earth-Pig Year (1959) the Communist Chinese invaded Tibet. This posed a serious threat to His Holiness’s life, which is the sole source of happiness for Tibetans at large and the world in general. For the sake of protecting the Buddhadharma and Tibet’s independence, His Holiness sought political asylum in India, Tibet’s neighbour and great friend from ancient times. Both the tutors, Kyabje Yongdzin Ling Rinpoche and Kyabje Yongdzin Trijang Rinpoche also came to India in His Holiness’ entourage and resided with him, first at Mussoorie and later in Dharamsala, which became the headquarters of the Tibetan Government-in-Exile in 1960.

Following the death of the Ninety-sixth Gaden Throneholder in Tibet under Chinese oppression, Kyabje Ling Dorjechang was promoted from his position as Sharpa Choeje and appointed Ninety-seventh Gaden Throneholder. On March 6th 1965, in the Wood-Snake year when he was sixty-three, he ascended to the Gaden Throne at the most auspicious and holiest of places, Bodhgaya, also becoming abbot of Gaden Phelgye Ling Tibetan Monastery in Bodhgaya.

In the Earth-Monkey year (1968) both Tutors were invited to Switzerland by Dr Kuhn to consecrate Choekhorgon Monastery in Rikon, Zurich. While in Europe, the Tutors gave many teachings and initiations to the Tibetan settlers and others, travelling to various countries in response to invitations, thus delaying their return to India till the following year.

Back in India in 1969, Kyabje Ling Dorjechang gave an extensive discourse on Je Tzongkhapa’s treatise on the Graduated Path to Enlightenment, for a period of one and a half months. This discourse was given at Bodhgaya, in the assembly hall of the Tibetan monastery, to about seven hundred disciples.

In his capacity as Gaden Throneholder, he also presided over the Annual Prayer Festivals in Bodhgaya and at other monasteries. In the Water-Mouse year (1972) in response to repeated requests, he visited Europe once again and also spent a month in North America during the summer and autumn of 1980.

In Dharamsala, at his private residence, Chopra House, graciously provided by the Government of India, Kyabje Ling Dorjechang has dedicated himself to restoring the waning teachings of the Buddha, and of the Second Buddha, Jamgon Tzongkhapa’s stainless views on Sutra and Tantra, and their pure traditions of practice. At the request of many Tibetans and the growing number of his Indian and Western disciples he gave many expositions of the major subjects of Sutrayana and initiations, oral transmissions and explanations on the Yogic systems of the four classes of Tantra. He often gave novice and Bhikshu ordinations as well.

His last public teachings included an extensive discourse on the Lam-rim Chen mo, the Graduated Path to Enlightenment, given in Bylakuppe to a gathering of nearly two thousand at the request of Sera monastery and a five day exposition of the Four Mindfulnesses at Tibet House, New Delhi, to a group of over one hundred Indian, Western and Tibetan disciples, which was concluded by a permission of Avalokiteshvara and a long life initiation. In this way he kindly stayed among us to guide all beings without exception to his own state of attainment.

Then, to the shock and despair of everyone, he had a serious stroke in September 1983. The abbots and heads of the major Gelug monasteries and many individuals immediately came to Dharamsala from all over India and abroad to offer dedicated prayers for his long life. Despite all possible treatments, at the conclusion of his eighty-first year on December 25th just before noon, he passed into the state of peace for the benefit of the beings who cling to the views of permanence. It so happened that at that moment all his personal attendants were in the room with him and with his last breath he smiled. He then remained in the absorption of the clear light state until January 7th, his body staying in perfect condition. Sounds of celestial music and the melodious chanting of male and female voices were heard from the room where his body lay alone in state during the absorption of the clear light. Thereafter, his attendants knocked softly on the door before entering the room.

Even the elements and nature paid tribute on this sad occasion to his past and perpetual greatness. In the early hours of the morning of his entrance into the state of peace, on Christmas day, the weather became turbulent and strong wind swept across Dharamsala, with much agitation. The same phenomenon recurred after dark, with thunder and lightning, and left a blanket of snow. A few days later, while the late Most Venerable Kyabje Ling Dorjechang remained in the state of clear light, there was a mild earthquake in the Dharamsala area, reported in the papers the next day. Wondrous cloud formations were seen throughout this period. On the morning of the departure of his enlightened mind, there was a fall of large snowflakes like a shower of flowers and a rainbow halo around the moon early in the day. People who saw the rainbow took this as a celestial omen that his consciousness was to depart on that day. In the same morning his complexion changed and definite signs indicated that his consciousness had left his body.

Many groups and individuals came to pay their respects and, in deepest gratitude for his ineffable compassionate deeds, offerings were made extensively. Then, in accordance with the divination of His Holiness the Dalai Lama, procedures were initiated for the preservation of his body, immediately following the departure of his enlightened consciousness on January 7th. It was decided to employ the ancient Tibetan method. After the ritual purification and bathing of his body, various minerals, liquids and medicinal substances were used in accordance with his own writings on the method of preservation, recorded when he received clarifications on this from his root Guru Kyabje Phabongkha in Tibet.

Despite the serious nature of his illness, he took advantage of this situation to demonstrate various aspects of dharma, giving his disciples a unique opportunity to intensely appreciate his rare qualities and accumulate vast merit. Also to lessen the shock to his immediate attendants and disciples he underwent the conventional stages of the illness for four months with complete composure and dignity, compassionately preparing them for the inevitable.

During the period of his illness, His Holiness the Dalai Lama paid repeated visits to him requesting his continued presence and giving strength and wisdom to those around him. On December 22nd, 1983, during an introductory discourse, His Holiness told the large audience of Tibetan and Western disciples that considering the condition of Kyabje Rinpoche, whom he had visited that very morning, this would be the last initiation of Vajrabhairava he would give during the lifetime of the Lama from whom he had received this particular lineage. He consoled the grief-stricken audience, saying that this was not a cause for sorrow, for the purpose of a Lama is that one may receive teachings from him and His Holiness stated that with a few minor exceptions, he had received all of Kyabje Ling Dorjechang's teachings fully and thoroughly. His Holiness implemented this advice by giving the initiation with supreme assurance, occasionally sharing a laugh with the assembled disciples. He further emphasized that the best way of repaying the Lama's kindness would be to put his teaching into practice to actualise one's devotion. As a conclusion to the initiation His Holiness made a special offering of tsog to Vajrabhairava and asked the assembly to dedicate the merit for the perpetual accomplishment of the wishes of this great Lama.

Not only did he benefit sentient beings by teaching and by abiding as an object for the accumulation of much merit during his lifetime, his body still remains to help us to accumulate further roots of virtue.

Although we lack the good fortune to benefit from his direct presence now, his compassion and wisdom are not restrained within any limits. If we put into daily applications the teachings and advice that he so compassionately gave, both publicly and privately, and if we pay closer heed to the same advice from our living lamas, this is the proper and only way of repaying his immeasurable kindness and of receiving his blessings and guidance until his return in his next human incarnation. Only in this way will we fulfil the purpose of our devotion to him. In order to achieve this important aim, many monasteries and individuals have respectfully requested His Holiness the Dalai Lama to compose a prayer to appeal for his swift return. In the words of the Prayer we fully share the gratitude and the deep sentiments His Holiness has expressed and fervently long for and request a prompt incarnation of our most highly respected and beloved Lama. May our dedicated prayers be accomplished soon.

Sherpa Tulku, Dharamsala, January 1984.

Ling Dorjechang credentials are immaculate and in his previous life his root guru we Je Pabongka. Lama Pabongka and Dorje Shugden is synonymous, so how can the people and monks around the current Ling Rinpoche deny him to practice what he has practiced for many lifetimes. It is a violation of human rights at its highest. 

[dondrup]

His Holiness (the previous) Ling Rinpoche doesn’t propitiate Dorje Shugden at all. Even though he doesn’t propitiate Dorje Shugden, he is the heart spiritual son of HH Kyabje Pabongkha Rinpoche. Ling Rinpoche himself really holds Pabongkha Rinpoche very highly. Ling Rinpoche has NO connections to Dorje Shugden at all, whatsoever.

The grounds presented in this article are very clear and logical and without any doubt that HH Ling Rinpoche was a Dorje Shugden lineage holder and strong practitioner!  I do not need to further elaborate the points why HH Ling Rinpoche was not a Dorje Shugden practitioner.

Why would HH Dalai Lama want to add salt to his wound?  I am referring to HH Dalai Lama’s reputation as a Buddhism ambassador and a Nobel Peace laureate who is an icon for world peace and compassion.  The reasons HH Dalai Lama had given for banning Dorje Shugden were proven to be unreasonable, illogical and unfounded!  Due to the ban, much injustice and irreversible damage had been done to the Dorje Shugden practitioners. 

What compassion are we talking about when sheer injustice and discrimination had been directed towards the Dorje Shugden practitioners!  HH Dalai Lama had been strongly criticised for this and his hypocrisy!  It ironic that this hypocrisy and ban persist until the present day!  It seems like there is no sign of this stopping! The World is watching and "laughing" at HH Dalai Lama (and Tibetan Buddhism) for the inconsistency in His practices!   

Now we have HH Dalai Lama brought out another idiotic statement about HH Ling Rinpoche! It cannot be more hypocrite!  Pardon me for saying the above which is not meant to be disrespectful to HH Dalai Lama.  But enough is enough for this “ridiculous” ban. Everyone concerned is tired of this ban and hypocrisy. Lift this ban now, CTA!  Or you will be as hypocrite as HH Dalai Lama about the ban! 

[fruven]

It sounds like Dalai Lama wanted everyone to know Ling Rinpoche really did practice Dorje Shugden after all. And, really, just check out Ling Rinpoche's background. Is this what Dalai Lama really mean?

Even though one may say there is no connection between A and B, by stating it repeatedly, the mind does associate a connection between A and B. This method is used to the best effect in advertising by appealing to one's desire such as wanting to look good. Product X is good for Y. In the case of Dorje Shugden and Ling Rinpoche, the factor here is to pique one's curiosity to find out more about Ling Rinpoche and Dorje Shugden. If there is no connection between Ling Rinpoche and Dorje Shugden there is no need to mention about it.

[Positive Change]

The Dalai Lama visited Gaden Shartse Monastery this year (2013) and gave a set of teachings. With the talks he mentioned:
His Holiness (the previous) Ling Rinpoche doesn’t propitiate Dorje Shugden at all. Even though he doesn’t propitiate Dorje Shugden, he is the heart spiritual son of HH Kyabje Pabongkha Rinpoche. Ling Rinpoche himself really holds Pabongkha Rinpoche very highly. Ling Rinpoche has NO connections to Dorje Shugden at all, whatsoever.

 
It is contradicting and not logical at all.
1. HH Pabongka Rinpoche is known to be the practitioner of Dorje Shugden. If Ling Rinpoche were his heart spiritual son, how would he not pass down the teaching and lineage of Dorje Shugden to HH Ling Rinpoche?
2. The prayers composed by HH Ling Rinpoche to Dorje Shugden is showing us the prove that he is a Dorje Shugden practitioner!
3. Even HH Dalai Lama has composed praise to Dorje Shugden, i.e. “Melody of the Unceasing Vajra” (http://www.dorjeshugden.com/prayers/dorje-shugden-prayers/melody-of-the-unceasing-vajra-by-the-14th-dalai-lama/). Why would HH Dalai Lama not consistent in his practice that he praised to Dorje Shugden in the earlier years but now said that Dorje Shugden is evil? Not logical at all!

 
I can only see one reason for the Dalai Lama to show such inconsistencies, such contradictions.

The Dalai Lama is showing us signs that we, us, those for whom The Dalai Lama matters, those for whom lineages matter, those for whom Guru devotion matters, those for whom politics is not an option, but only spirituality...

HHDL is showing us that the official reasons and stories behind the ban are empty, non-reliable, void of sense.

HHDL is is asking us to seek for what is beyond the smoke. HHDL is asking us to act out of intelligence and understand that he is sacrificing his own reputation for the greater good.

HHDL is hoping we will understand because he cannot explain this to us in plain words, he can only show us a direction.

How could the Dalai Lama possibly denigrate his very Gurus, Trijang Rinpoche, Ling Rinpoche and denigrate the lineage of enlightened masters?

He NEVER could! This is exactly the point!

The ban is only a method to propitiate Buddhism, to protect Buddhism. How? By propitiating Dorje Shugden, none the less.

And who is one of the greatest propitiators of Dorje Shugden? It is His Holiness the Dalai Lama.

[icy]

When the Dalai made such statement that Ling Rinpoche is not connected to Dorje Shugden at all, I believe He was saying this to test out the depth of the monastic education program, how learned the monks are and would the sanghas really believe Him or they will further research his statement.  Buddha had said before that his students have to test out his teachings and if they are not applicable, throw them out of the window!  Therefore likewise it is the responsibility of the sanghas to further research whether this statement is true or not.  Nothing go wasted in fact if the sanghas are smart, they will definitely know it is a contradiction from research and of course the truth will nevertheless increase their knowledge and faith.