NEW ARTICLE ~ THE YELLOW BOOK

[Big Uncle]

Wow! I just saw this article on the Dorjeshugden website and I just read it through and I thought it was well-reasoned and sheds light on what is perhaps one of the more controversial aspects of Dorje Shugden. What do you guys think of this article? 

The Yellow Book
http://www.dorjeshugden.com/all-articles/features/the-yellow-book/


Kyabje Zemey Rinpoche is the author of Yellow Book

Those who mix or pollute the Ganden teachings,
Whether great beings, ordinary beings, or powerful lords,
You grind into particles of dust, O Deity,
Protector of the Yellow Hat Teachings, praise to you!

The controversial Yellow Book, published in 1973, was named after the yellow cover of a Tibetan book called the Thunder of the Stirring Black Cloud: The Oral Transmission of the Intelligent Father. According to the introduction, Kyabje Zemey Rinpoche authored this book in 1970 based on teachings given by Kyabje Trijang Rinpoche, the junior tutor to the 14th Dalai Lama.

The Yellow Book is a collection of cautionary tales told by Kyabje Trijang Rinpoche of Lama-regents, incarnate Tulkus, highly attained scholars, influential officials and rich and powerful people who had corrupted the Gelug lineage with the mixing of Nyingma practices and encountered the ‘wrath’ of Dorje Shugden. The original intention of this book was to be complementary material to Kyabje Trijang Rinpoche’s book, Music Delighting An Ocean of Protectors.

The stories in the Yellow Book were actually narrated as a commentary to a single stanza taken from the Praise of Dorje Shugden by Kyabje Dagpo Rinpoche featured at the beginning of this article. This compilation of tales mentions a broad range of notable people including the likes of the Panchen Lamas, Tehor Zig-gyab Rinpoche, Phagpa Lha, Reting Rinpoche, Khardo Tulku, Tatsak Rinpoche, Je Pabongka Rinpoche, Surkhang Pema Wangchen, Lhalu Jigme Wangyal, Tsepon Lungshar and Kalon Trimon Norbu Wangyal.

Although seemingly violent, such cautionary tales were in fact nothing new or sensational as they were already lightly discussed in a commentary on the same stanza in Kyabje Trijang Rinpoche’s aforementioned text, Music Delighting An Ocean of Protectors (page 111-113). Therefore, it is interesting that the Yellow Book provoked such uproar when Kyabje Trijang Rinpoche’s text containing similar material was printed in 1967, seven years prior to the publication of the Yellow Book.

In fact, the Yellow Book, being Kyabje Zemey Rinpoche’s personal notes, was not originally meant for publication but somehow the manuscript leaked out and was eventually published in 1973 by Chophel Legden, a publisher based in New Delhi. The publication eventually led to the Dalai Lama expressing the very first signs of disapproval concerning Dorje Shugden’s practice during the Tibetan New Year celebrations of 1976. Unfortunately, the event was poorly documented but Georges Dreyfus and other Tibetologists attribute the start of the Dalai Lama’s ‘displeasure’ of Dorje Shugden to this period.

For instance, Georges Dreyfus remarks that,

"The sectarian elements of the Yellow Book were not unusual and do not justify or explain the Dalai Lama’s strong reaction."

While David N. Kay states that,

"The Dalai Lama opposes the Yellow Book and Dorje Shugden propitiation because they defy his attempts to restore the ritual foundations of the Tibetan state and because they disrupt the basis of his leadership, designating him as an ‘enemy of Buddhism’ and potential target of the deities retribution."

And,

"When traditions come into conflict, religious and philosophical differences are often markers of disputes that are primarily economic, material and political in nature."


The wrathful aspect of Dorje Shugden is known as Trakze

After the Dalai Lama read the Yellow Book, he started speaking against the practice of Dorje Shugden and gave up his own personal practice of this protector. Practitioners from other sects also began to react adversely. Some of the Nyingmas especially became very upset with the Gelugpas. Incited by some of the high lamas of their sect, Nyingma practitioners began creating chakras and writing texts against Dorje Shugden; they also modified images of their Protector Dorje Drolo to be depicted stepping upon Dorje Shugden, an iconographical detail which never existed before.

Sadly, Zemey Rinpoche never had the opportunity to convey the true meaning of the teachings he received and the manuscript he composed, i.e. the protection of the Gelug lineage from potential damage by practitioners from within the Gelug school.

It is interesting to note that the Dalai Lama technically should have received the same set of teachings from Kyabje Trijang Rinpoche, his own junior tutor, as Kyabje Zemey Rinpoche did on the contents of the Yellow Book. Even after the publication of the Yellow Book, the Dalai Lama waited three years before he started expressing his displeasure of Dorje Shugden based on the contents of this book.

Why did it take the Dalai Lama so long to act on the book’s supposedly offensive contents? Perhaps, the Dalai Lama had already received the same teachings from Kyabje Trijang Rinpoche but only later decided to use the Yellow Book as the catalyst for what would become an all-out ban on Dorje Shugden’s practice.

In fact, the Dalai Lama was not the first detractor. Sakya Lama Dongthog Rinpoche composed what was possibly the first published refutation of the Yellow Book, The Timely Shower, a Genuine Statement in 1974, which attracted some attention before the Dalai Lama even mentioned it. Later in 1978, Nyingma Lama Sangye Dorje Rinpoche published the Rain of Adamant Fire, another refutation of the Yellow Book. One can only wonder if the reaction of other sects had any bearing on the Dalai Lama’s view of the Yellow Book and by extension, Dorje Shugden.

Now, let us examine the contents of the Yellow Book. The personages who encountered Dorje Shugden’s wrath as mentioned in the book are not just “normal” people. Apart from some errant scholars and powerful government officials, highly attained lamas are also listed, including the likes of Reting Rinpoche, Panchen Lama and even Kyabje Pabongka Rinpoche himself. There must be a rhyme and reason for this punitive and unreasonable image of Dorje Shugden that is in sharp contrast to how the High Lamas and practitioners of today regard and worship him.


Just as Shakyamuni ascended to Tushita to turn the wheel of Dharma for his mother, Tagphu Pemavajra travelled mystically to Tushita to receive the practice of Dorje Shugden from the Protector himself

In order to explore the underlying meaning of the Yellow Book stories, we must first understand the period in which these stories took place. Through the personalities mentioned in the book, it is clear that the events took place during the turn of the 20th Century – a period when Dorje Shugden’s practice had started to take root within the Gelugpa tradition due to the kindness of Tagphu Pemavajra who acquired the practice mystically from Tushita and Kyabje Pabongka Rinpoche who propagated the practice to the masses.

During this period, it was common for many Gelug Lamas, along with their disciples, to receive teachings from Nyingma Lamas – Nyingma being the predominant school of Tibetan Buddhism at that time – although they had been practicing the Gelug lineage for many lifetimes. Therefore, it was clear that the Gelug lineage was running the risk of being watered down by the Nyingma tradition.

According to lineage traditions, purity of practice is necessary in the Gelug school because it contains the powerful blessings of Lama Tsongkapa’s special view of emptiness and other potent lineages. Therefore, these Lamas, influential scholars and high ranking officials were in a position to inadvertently influence a great many practitioners away from practicing Lama Tsongkapa’s pure teachings.

Hence, according to the Yellow Book, Dorje Shugden reacted swiftly by sending these lamas warnings initially, either through an oracle or through good advice from other High Lamas. Some lamas heeded the warning and made amends while others did not and were met with Dorje Shugden’s retribution.

For instance, Kyabje Pabongka Rinpoche received numerous signs of Dorje Shugden’s displeasure with his activities of acquiring and propagating the Nyingma teachings. Realizing his mistake of forsaking the Gelug lineage, he stopped his Nyingma practices, confessed and asked to be forgiven. From then on, he kept to his promise and only taught pure Gelug teachings. The negative omens he was experiencing stopped and, in addition his teachings spread far and wide.


The current Kundeling Rinpoche (as pictured here) remains a staunch practitioner of Dorje Shugden

On the other hand, Kundeling Tatsak Rinpoche was a highly attained Gelug Lama that received Nyingma teachings and practiced them. He experienced severe chest pains and after consulting with many oracles and lamas, he discovered that Dorje Shugden had caused them due to his actions of mixing Nyingma and Gelug teachings. He requested assistance from Kyabje Trijang Rinpoche who arranged a Dorje Shugden oracle to take trance. Kundeling Rinpoche confessed his misdeeds to Dorje Shugden and he soon recovered. However, he did not keep up his promises and he soon fell ill and passed away. However, his current incarnation is healthy and remains a staunch practitioner of Dorje Shugden.

So, why would highly attained lamas act in a manner contrary to Dorje Shugden’s advice? Could they be like the awakened Mahasiddhas of ancient India and Tibet who acted in ways that seemed contradictory to the Dharma but were actually displaying their attainments in an unconventional manner to benefit practitioners? At present, we may not understand why these great beings acted in this manner but time will show the benefits of their actions.

Consider the facts. Great teachers like the Panchen Lamas, Taksak Rinpoche (Kundeling Rinpoche) and Pabongka Rinpoche are known to be highly attained masters, having shown miraculous signs and accomplished great works in their previous lives. Ultimately, these highly attained masters cannot be harmed due to their yogic abilities that allow them to have full control over death and rebirth.

Therefore, these lamas manifested the appearance of receiving harm from Dorje Shugden, perhaps as part of a ‘divine play’ to set a powerful example for future practitioners, thus ensuring they would go all the way with the Gelug lineage and gain its immense benefits. It was not meant to sideline Nyingma teachings but to safeguard the integrity of the Gelug lineage, which is Dorje Shugden’s sworn purpose.

(Note: In the Nyanang region of Tibet, certain Nyingma monasteries practiced Dorje Shugden, a practice given by the Great Fifth Dalai Lama. Over time, the practice proliferated amongst the Nyingmapa lay practitioners surrounding the monastery as well. These practitioners were faithful to their lineage (in this case the Nyingma lineage) and did not mix practices from other lineages; hence they were protected by Dorje Shugden and did not receive any harm. An enlightened being, Dorje Shugden is nonsectarian and should never be accused as such.)

The above example of a ‘divine play’ is in relations to highly attained beings but what about the seemingly ordinary scholars and officials mentioned in the Yellow Book? Some of these personalities are quite obscure and one cannot ascertain their state of spiritual awakening. Therefore, one can conclude that they must have been ordinary Gelug practitioners.

We can however determine that they were practicing Nyingma teachings in combination with Gelug teachings and by nature of their lofty positions, were in the position to influence many other ordinary practitioners. Therefore, when they failed to heed Dorje Shugden’s repeated warnings, Dorje Shugden – in order to fulfill his promise to be the uncommon protector of Lama Tsongkapa’s teachings – had little choice but to prevent them from creating further damage to the lineage and further accumulation of negative karma by ending their lives and sending them to their next rebirth to continue their practice.

This brings us to the topic of killing in Buddhism. Why would Dorje Shugden, an emanation of Manjushri, be associated with such a deeply negative action? As mentioned earlier, Dorje Shugden had no choice but to perform wrathful activity to safeguard the Gelug lineage. This would mean that all other avenues had been exhausted and this was the only way left to curb the degeneration that was happening within the Gelug lineage. Thus, Dorje Shugden performed the act of killing with the benefit of hundreds of thousands of future practitioners in mind who would stand the chance to receive the special blessings of Lama Tsongkapa.


The Buddha in a previous life was a captain of a ship who killed to save 500 merchants onboard his ship

Dorje Shugden is not unique for killing in the name of compassion. The Buddha told a story of his previous life as a Bodhisattva who killed in order to save others in the Skill In Means Sutra (Upaya-Kausalya Sutra). In that lifetime, he was a ship’s captain who was known as Captain Great Compassionate and he was ferrying 500 merchants on board his ship. Mid-voyage, he discovered the murderous plot of one of the merchants who was planning to kill and rob all the other merchants. Captain Great Compassionate did not alert the rest of the merchants onboard his ship, as they would have killed the assassin in a fit of rage. Therefore, the captain took it upon himself to kill the murderer before he committed the crime, thereby saving the merchants and preventing them from accruing the karma of killing as well.

Another example of compassionate killing lies in Tibetan history books. Buddhism was firmly entrenched in ancient Tibetan culture due to the efforts of the earlier Buddhist Kings of the Yarlung dynasty. However, everything changed during the reign of the last king, Langdharma. He persecuted Buddhists, desecrated monasteries, burned sacred scriptures and forcibly disrobed monks. A monk by the name of Lhalung Pelgyi Dorje, considered a Bodhisattva, decided to take it upon himself to save Buddhism. He masqueraded as one of the dancers in an elaborate black hat dance that was performed before the king. While acting, he took a bow and shot a lethal arrow at the king. The king died and with his death came the collapse of the Yarlung dynasty and the re-emergence of Buddhism in Tibet.

In yet another instance, when the question of Dorje Shugden harming Nyingma practitioners was brought up, Geshe Kelsang Gyatso said, “This is completely wrong. We never believe this. Impossible. Besides Dorje Shugden, there are many Tibetan stories of other Dharmapalas killing people. There is even a lama called Ra Lotsawa who killed thirteen tantric masters including Tarma Dode, Marpa’s son. This is not just superstition. Many monasteries, maybe including Namgyal Dratsang (His Holiness the Dalai Lama’s private monastery), engage in the practice of Yamantaka that comes from Ra Lotsawa’s instructions. So shouldn’t they stop this practice because Ra Lotsawa was a murderer? This would be meaningless.”


Ra Lotsawa Dorje Drag (12th century), one of the greatest Tibetan translators of Buddhist works written from Sanskrit

In Ra Lotsawa’s case, it is believed that it was a divine play between great masters to protect and highlight the power and efficacy of the Yamantaka Tantras. Ra Lotsawa, in fact one of Kyabje Trijang Rinpoche’s previous incarnations, acted at need to defend the Yamantaka Tantras from the seemingly hostile Tantric masters, who were all highly attained as well.

These examples are given not to condone the act of killing but to lay down examples that killing is an option taken by some Bodhisattvas in extreme situations to protect the lineage and to saves the lives of many. Likewise, Dorje Shugden’s action of dispatching lamas, scholars and officials is really a ‘divine play’ and skillful action of a Bodhisattva.

In conclusion, the stories in the Yellow Book are to be regarded as cautionary tales – fact not fable – that are meant to set an example to discourage the mixing of lineages. This is especially important for ordinary practitioners who can get confused easily when receiving teachings from different sources and lineages. Confusion leads to disillusionment and abandonment of practice or the Dharma. Dorje Shugden would want nothing of that sort for any practitioner, and works skillfully and swift to protect the Dharma at all costs.

 The Yellow Book
Posted by admin on October 27, 2013 in Features, The Controversy · 0 Comments

Kyabje Zemey Rinpoche is the author of Yellow Book
Those who mix or pollute the Ganden teachings,
Whether great beings, ordinary beings, or powerful lords,
You grind into particles of dust, O Deity,
Protector of the Yellow Hat Teachings, praise to you!

The controversial Yellow Book, published in 1973, was named after the yellow cover of a Tibetan book called the Thunder of the Stirring Black Cloud: The Oral Transmission of the Intelligent Father. According to the introduction, Kyabje Zemey Rinpoche authored this book in 1970 based on teachings given by Kyabje Trijang Rinpoche, the junior tutor to the 14th Dalai Lama.

The Yellow Book is a collection of cautionary tales told by Kyabje Trijang Rinpoche of Lama-regents, incarnate Tulkus, highly attained scholars, influential officials and rich and powerful people who had corrupted the Gelug lineage with the mixing of Nyingma practices and encountered the ‘wrath’ of Dorje Shugden. The original intention of this book was to be complementary material to Kyabje Trijang Rinpoche’s book, Music Delighting An Ocean of Protectors.

The stories in the Yellow Book were actually narrated as a commentary to a single stanza taken from the Praise of Dorje Shugden by Kyabje Dagpo Rinpoche featured at the beginning of this article. This compilation of tales mentions a broad range of notable people including the likes of the Panchen Lamas, Tehor Zig-gyab Rinpoche, Phagpa Lha, Reting Rinpoche, Khardo Tulku, Tatsak Rinpoche, Je Pabongka Rinpoche, Surkhang Pema Wangchen, Lhalu Jigme Wangyal, Tsepon Lungshar and Kalon Trimon Norbu Wangyal.

Although seemingly violent, such cautionary tales were in fact nothing new or sensational as they were already lightly discussed in a commentary on the same stanza in Kyabje Trijang Rinpoche’s aforementioned text, Music Delighting An Ocean of Protectors (page 111-113). Therefore, it is interesting that the Yellow Book provoked such uproar when Kyabje Trijang Rinpoche’s text containing similar material was printed in 1967, seven years prior to the publication of the Yellow Book.


An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.

An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.

An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.
In fact, the Yellow Book, being Kyabje Zemey Rinpoche’s personal notes, was not originally meant for publication but somehow the manuscript leaked out and was eventually published in 1973 by Chophel Legden, a publisher based in New Delhi. The publication eventually led to the Dalai Lama expressing the very first signs of disapproval concerning Dorje Shugden’s practice during the Tibetan New Year celebrations of 1976. Unfortunately, the event was poorly documented but Georges Dreyfus and other Tibetologists attribute the start of the Dalai Lama’s ‘displeasure’ of Dorje Shugden to this period.

For instance, Georges Dreyfus remarks that,

The sectarian elements of the Yellow Book were not unusual and do not justify or explain the Dalai Lama’s strong reaction.

While David N. Kay states that,

The Dalai Lama opposes the Yellow Book and Dorje Shugden propitiation because they defy his attempts to restore the ritual foundations of the Tibetan state and because they disrupt the basis of his leadership, designating him as an ‘enemy of Buddhism’ and potential target of the deities retribution.

And,

When traditions come into conflict, religious and philosophical differences are often markers of disputes that are primarily economic, material and political in nature.


The wrathful aspect of Dorje Shugden is known as Trakze
After the Dalai Lama read the Yellow Book, he started speaking against the practice of Dorje Shugden and gave up his own personal practice of this protector. Practitioners from other sects also began to react adversely. Some of the Nyingmas especially became very upset with the Gelugpas. Incited by some of the high lamas of their sect, Nyingma practitioners began creating chakras and writing texts against Dorje Shugden; they also modified images of their Protector Dorje Drolo to be depicted stepping upon Dorje Shugden, an iconographical detail which never existed before.

Sadly, Zemey Rinpoche never had the opportunity to convey the true meaning of the teachings he received and the manuscript he composed, i.e. the protection of the Gelug lineage from potential damage by practitioners from within the Gelug school.

It is interesting to note that the Dalai Lama technically should have received the same set of teachings from Kyabje Trijang Rinpoche, his own junior tutor, as Kyabje Zemey Rinpoche did on the contents of the Yellow Book. Even after the publication of the Yellow Book, the Dalai Lama waited three years before he started expressing his displeasure of Dorje Shugden based on the contents of this book.

Why did it take the Dalai Lama so long to act on the book’s supposedly offensive contents? Perhaps, the Dalai Lama had already received the same teachings from Kyabje Trijang Rinpoche but only later decided to use the Yellow Book as the catalyst for what would become an all-out ban on Dorje Shugden’s practice.

In fact, the Dalai Lama was not the first detractor. Sakya Lama Dongthog Rinpoche composed what was possibly the first published refutation of the Yellow Book, The Timely Shower, a Genuine Statement in 1974, which attracted some attention before the Dalai Lama even mentioned it. Later in 1978, Nyingma Lama Sangye Dorje Rinpoche published the Rain of Adamant Fire, another refutation of the Yellow Book. One can only wonder if the reaction of other sects had any bearing on the Dalai Lama’s view of the Yellow Book and by extension, Dorje Shugden.

Now, let us examine the contents of the Yellow Book. The personages who encountered Dorje Shugden’s wrath as mentioned in the book are not just “normal” people. Apart from some errant scholars and powerful government officials, highly attained lamas are also listed, including the likes of Reting Rinpoche, Panchen Lama and even Kyabje Pabongka Rinpoche himself. There must be a rhyme and reason for this punitive and unreasonable image of Dorje Shugden that is in sharp contrast to how the High Lamas and practitioners of today regard and worship him.


Just as Shakyamuni ascended to Tushita to turn the wheel of Dharma for his mother, Tagphu Pemavajra travelled mystically to Tushita to receive the practice of Dorje Shugden from the Protector himself
In order to explore the underlying meaning of the Yellow Book stories, we must first understand the period in which these stories took place. Through the personalities mentioned in the book, it is clear that the events took place during the turn of the 20th Century – a period when Dorje Shugden’s practice had started to take root within the Gelugpa tradition due to the kindness of Tagphu Pemavajra who acquired the practice mystically from Tushita and Kyabje Pabongka Rinpoche who propagated the practice to the masses.

During this period, it was common for many Gelug Lamas, along with their disciples, to receive teachings from Nyingma Lamas – Nyingma being the predominant school of Tibetan Buddhism at that time – although they had been practicing the Gelug lineage for many lifetimes. Therefore, it was clear that the Gelug lineage was running the risk of being watered down by the Nyingma tradition.

According to lineage traditions, purity of practice is necessary in the Gelug school because it contains the powerful blessings of Lama Tsongkapa’s special view of emptiness and other potent lineages. Therefore, these Lamas, influential scholars and high ranking officials were in a position to inadvertently influence a great many practitioners away from practicing Lama Tsongkapa’s pure teachings.

Hence, according to the Yellow Book, Dorje Shugden reacted swiftly by sending these lamas warnings initially, either through an oracle or through good advice from other High Lamas. Some lamas heeded the warning and made amends while others did not and were met with Dorje Shugden’s retribution.

For instance, Kyabje Pabongka Rinpoche received numerous signs of Dorje Shugden’s displeasure with his activities of acquiring and propagating the Nyingma teachings. Realizing his mistake of forsaking the Gelug lineage, he stopped his Nyingma practices, confessed and asked to be forgiven. From then on, he kept to his promise and only taught pure Gelug teachings. The negative omens he was experiencing stopped and, in addition his teachings spread far and wide.


The current Kundeling Rinpoche (as pictured here) remains a staunch practitioner of Dorje Shugden
On the other hand, Kundeling Tatsak Rinpoche was a highly attained Gelug Lama that received Nyingma teachings and practiced them. He experienced severe chest pains and after consulting with many oracles and lamas, he discovered that Dorje Shugden had caused them due to his actions of mixing Nyingma and Gelug teachings. He requested assistance from Kyabje Trijang Rinpoche who arranged a Dorje Shugden oracle to take trance. Kundeling Rinpoche confessed his misdeeds to Dorje Shugden and he soon recovered. However, he did not keep up his promises and he soon fell ill and passed away. However, his current incarnation is healthy and remains a staunch practitioner of Dorje Shugden.

So, why would highly attained lamas act in a manner contrary to Dorje Shugden’s advice? Could they be like the awakened Mahasiddhas of ancient India and Tibet who acted in ways that seemed contradictory to the Dharma but were actually displaying their attainments in an unconventional manner to benefit practitioners? At present, we may not understand why these great beings acted in this manner but time will show the benefits of their actions.

Consider the facts. Great teachers like the Panchen Lamas, Taksak Rinpoche (Kundeling Rinpoche) and Pabongka Rinpoche are known to be highly attained masters, having shown miraculous signs and accomplished great works in their previous lives. Ultimately, these highly attained masters cannot be harmed due to their yogic abilities that allow them to have full control over death and rebirth.

Therefore, these lamas manifested the appearance of receiving harm from Dorje Shugden, perhaps as part of a ‘divine play’ to set a powerful example for future practitioners, thus ensuring they would go all the way with the Gelug lineage and gain its immense benefits. It was not meant to sideline Nyingma teachings but to safeguard the integrity of the Gelug lineage, which is Dorje Shugden’s sworn purpose.

(Note: In the Nyanang region of Tibet, certain Nyingma monasteries practiced Dorje Shugden, a practice given by the Great Fifth Dalai Lama. Over time, the practice proliferated amongst the Nyingmapa lay practitioners surrounding the monastery as well. These practitioners were faithful to their lineage (in this case the Nyingma lineage) and did not mix practices from other lineages; hence they were protected by Dorje Shugden and did not receive any harm. An enlightened being, Dorje Shugden is nonsectarian and should never be accused as such.)

The above example of a ‘divine play’ is in relations to highly attained beings but what about the seemingly ordinary scholars and officials mentioned in the Yellow Book? Some of these personalities are quite obscure and one cannot ascertain their state of spiritual awakening. Therefore, one can conclude that they must have been ordinary Gelug practitioners.

We can however determine that they were practicing Nyingma teachings in combination with Gelug teachings and by nature of their lofty positions, were in the position to influence many other ordinary practitioners. Therefore, when they failed to heed Dorje Shugden’s repeated warnings, Dorje Shugden – in order to fulfill his promise to be the uncommon protector of Lama Tsongkapa’s teachings – had little choice but to prevent them from creating further damage to the lineage and further accumulation of negative karma by ending their lives and sending them to their next rebirth to continue their practice.

This brings us to the topic of killing in Buddhism. Why would Dorje Shugden, an emanation of Manjushri, be associated with such a deeply negative action? As mentioned earlier, Dorje Shugden had no choice but to perform wrathful activity to safeguard the Gelug lineage. This would mean that all other avenues had been exhausted and this was the only way left to curb the degeneration that was happening within the Gelug lineage. Thus, Dorje Shugden performed the act of killing with the benefit of hundreds of thousands of future practitioners in mind who would stand the chance to receive the special blessings of Lama Tsongkapa.


The Buddha in a previous life was a captain of a ship who killed to save 500 merchants onboard his ship
Dorje Shugden is not unique for killing in the name of compassion. The Buddha told a story of his previous life as a Bodhisattva who killed in order to save others in the Skill In Means Sutra (Upaya-Kausalya Sutra). In that lifetime, he was a ship’s captain who was known as Captain Great Compassionate and he was ferrying 500 merchants on board his ship. Mid-voyage, he discovered the murderous plot of one of the merchants who was planning to kill and rob all the other merchants. Captain Great Compassionate did not alert the rest of the merchants onboard his ship, as they would have killed the assassin in a fit of rage. Therefore, the captain took it upon himself to kill the murderer before he committed the crime, thereby saving the merchants and preventing them from accruing the karma of killing as well.

Another example of compassionate killing lies in Tibetan history books. Buddhism was firmly entrenched in ancient Tibetan culture due to the efforts of the earlier Buddhist Kings of the Yarlung dynasty. However, everything changed during the reign of the last king, Langdharma. He persecuted Buddhists, desecrated monasteries, burned sacred scriptures and forcibly disrobed monks. A monk by the name of Lhalung Pelgyi Dorje, considered a Bodhisattva, decided to take it upon himself to save Buddhism. He masqueraded as one of the dancers in an elaborate black hat dance that was performed before the king. While acting, he took a bow and shot a lethal arrow at the king. The king died and with his death came the collapse of the Yarlung dynasty and the re-emergence of Buddhism in Tibet.

In yet another instance, when the question of Dorje Shugden harming Nyingma practitioners was brought up, Geshe Kelsang Gyatso said, “This is completely wrong. We never believe this. Impossible. Besides Dorje Shugden, there are many Tibetan stories of other Dharmapalas killing people. There is even a lama called Ra Lotsawa who killed thirteen tantric masters including Tarma Dode, Marpa’s son. This is not just superstition. Many monasteries, maybe including Namgyal Dratsang (His Holiness the Dalai Lama’s private monastery), engage in the practice of Yamantaka that comes from Ra Lotsawa’s instructions. So shouldn’t they stop this practice because Ra Lotsawa was a murderer? This would be meaningless.”


Ra Lotsawa Dorje Drag (12th century), one of the greatest Tibetan translators of Buddhist works written from Sanskrit
In Ra Lotsawa’s case, it is believed that it was a divine play between great masters to protect and highlight the power and efficacy of the Yamantaka Tantras. Ra Lotsawa, in fact one of Kyabje Trijang Rinpoche’s previous incarnations, acted at need to defend the Yamantaka Tantras from the seemingly hostile Tantric masters, who were all highly attained as well.

These examples are given not to condone the act of killing but to lay down examples that killing is an option taken by some Bodhisattvas in extreme situations to protect the lineage and to saves the lives of many. Likewise, Dorje Shugden’s action of dispatching lamas, scholars and officials is really a ‘divine play’ and skillful action of a Bodhisattva.

In conclusion, the stories in the Yellow Book are to be regarded as cautionary tales – fact not fable – that are meant to set an example to discourage the mixing of lineages. This is especially important for ordinary practitioners who can get confused easily when receiving teachings from different sources and lineages. Confusion leads to disillusionment and abandonment of practice or the Dharma. Dorje Shugden would want nothing of that sort for any practitioner, and works skillfully and swift to protect the Dharma at all costs.

 

[DharmaSpace]

i feel that many people especially those in CTA like to take teachings and instructions literally. I really like the article's example of Ra Lotsawa, that he used his tantric power to kill other Yamantaka practitioners. His Yamantaka lineage still is persisting on till today and he was key to the dissemination of Yamantaka lineage.

So should we start banning the Yamantaka practice too, destroying the statues and impose all sorts of unreasonable restrictions to their practitioners?  Or can we choose to see wrathful actions could be actions that we may not be able to comprehend right now and that it serves a higher purpose or goal?

If Dorje Shugden is mundane then whatever actions he does will come back to him, if he is enlightened there is no karma as his actions are motivated but pure unadulterated compassion. Karma is the communism the world has been waiting for. Karma unlike judges, governments, panels, organisations, royal inquiries is unbiased, it acts without fear or favour, in time all wrongs will be right, it is a very level playing field.     

[Tenzin Malgyur]

I feel this article by DS.com gave a very detail explanation on the contents and the purpose of the Yellow Book. Surely an untrained mind like myself would not be able to see the real meaning of The Yellow Book. As stated that The Yellow Book was actually personal notes written by Kyabje Zemey Rinpoche, who is a highly attained being and not meant to be published to be read by the unattained masses. It is just too bad that this book has been made a scape goat by HHDL who started speaking against the practice of Dorje Shugden after reading it. (three years after reading). Thanks to DS.com for explaining in great length the time, place and the whole situation during the period the Yellow Book was written.

[kris]

Thank you dorjeshugden.com for sharing such logical article. I agree with @DharmaSpace's question of banning Yamantaka practice also.. I mean, if we selectively about the teachings from our Guru (in this case, HH Dalai Lama take most of HH Trijang Rinpoche's teaching, but choose to abandon Dorje Shugden's teaching), does it mean we can be selectively about Guru's instructions too? Most of what HH Dalai Lama is teaching the world now is based on the teachings from HH Trijang Rinpoche, and this banning of Dorje Shugden has created a lot of confusion.. and it is enough!! Time to lift the ban!!

[dondrup]

I am surprised that the Yellow Book would raise such a furore and displeasure among the Tibetans especially HH Dalai Lama and certain Nyingmapas.

Why had HH Dalai Lama not reacted adversely after Kyabje Trijang Rinpoche had published the text Music Delighting An Ocean of Protectors?

The fact that the Yellow Book received negative refutations from Sakya Lama Dongthog Rinpoche, Nyingma Lama Sangye Dorje Rinpoche and others shows that many did not understand the function of the uncommon protector Dorje Shugden!

Dorje Shugden is an emanation of Buddha Manjushri who arose to  protect the purity of the teachings of Lama Tsongkhapa. Dorje Shugden is omniscient and will take the right action for the benefit of all sentient beings!

[psylotripitaka]

I can empathize with the concerns of the Nyingmapa's and the Dalai Lama regarding the stories because they can and have been easily taken as divisive. So why publish such stories knowing the outcome? Ok, yeah, now our Protector is internationally renowned, but I say wow, at such a high cost: schism within the Sangha, and the destruction of the good reputation of the Three Jewels and the spiritual and domestic lives of so many! Sure, the ban and ensuing negative nonsense is clearly a gross overreaction.

However, this topic essentially begs the question - what exactly is a "pure lineage"? I am seriously interested in hearing what people have to say because this whole subject has nagged at me for many years. Why? Two reasons: 1) I see no need to compare our own lineage to others in order to prop up the good qualities of our own, and 2) there are apparent contradictions regarding "pure lineage".

Comments:
1) Why not just say "these teachings are awesome and here's a few stories of some of the bad ass practitioners who gained realizations!"
2) Though we may say experience has shown that realization comes from relying on one Teacher and their Protector, the same thing is said by those who rely on many teachers and combine instructions. Indeed, are we not all really Rime? When you consider the lineages, there's all these Masters who had many Teachers and the teachings weren't the sole property of a sect. The Gelug lineage itself is a union of many lineages including for example the Secret Hayagriva from the Nyingma tradition. Lama Tsongkhapa practiced Lamdre and Vajrayogini of the Sakya and so on. We say the "pure doctrine of Je Tsongkhapa" and that the Protector is meant to prevent mixing, yet for example Gyelwa Ensapa brought the Amitayus lineage in from the Kagyu and he came a while after Lama Tsongkhapa. Also, we talk about teachings only being "pure Buddhist" if they've come from Buddha Shakyamuni, yet there are many instances of higher beings appearing to practitioners and giving them transmissions, the Dzogchen being an example, and correct me if I'm wrong but was Padmasambhava, an exponent of Dzogchen not a predicted emanation of Shakyamuni Buddha himself!?!

So really, I'm asking, what exactly is a "pure lineage"? What exactly is the "pure doctrine of Je Tsonkhapa"? And, what exactly is "mixing traditions"? If the Protector is going to "harm" us for mixing, we'd better get clear shouldn't we?

Personally, I only practice Gelug teachings I've received, but that is because I get too confused with extra information from other traditions due to presentation and definitions, and also mainly because the instructions I've been given are a complete path that will likely take me many lifetimes to Master so it is not just enough, its more than plenty.

Your input would be greatly appreciated.

[vajrastorm]

There was no hue and cry when Kyabje Trijang Rinpoche 's "Music Delighting An Ocean of Protectors" was published. Trijang Rinpoche's subsequent cautionary tales (about the punitive action by Dorje Shugden against those who   corrupt the pure lineage of Je Tsongkhapa's teaching),which he related to Zemey Rinpoche and which were published as the Yellow Book, with Zemey Rinpoche as the author, created a storm which culminated in Zemey Rinpoche being ostracized and held in disgrace by HH Dalai Lama. Why did the Dalai Lama and CTA not react to Trijang Rinpoche's "Music Delighting an Ocean of Protectors", but react so strongly and negatively towards the Yellow Book?

One possible reason was that the Yellow Book's contents were actually personal notes of Zemey Rinpoche,  he might never even have been given a chance to edit the contents to make it appear 'professional'. But over and above it, my view is that the Dalai Lama's different reaction is an instance of the 'divine play'  that we , ordinary beings, know nothing of.

On the side of Dorje Shugden, as the Protector who arose to protect the teachings of Je Tsongkapa, especially his wisdom teachings which are an unexcelled propounding of Nargajuna's Middle (Correct) View of Emptiness, there is every justification for Dorje Shugden to issue stern warnings and , if not heeded, to take 'punitive' action against the perpetrator of any action that threatened the integrity of the lineage of Je Tsongkhapa's teachings. Furthermore, in this degenerate age, the wisdom teachings most effective to counter the ignorance and delusions of all minds is that of Je Tsongkhapa's unexcelled propounding of Nargajuna's Middle(Correct) View of Emptiness.         

[icy]

As I see it the Dalai Lama had borrowed this excuse of The Yellow Book to ban Dorje Shugden and even stated that his predecessor the Great Fifth had done similar action to Dorje Shugden.  But the Great Fifth was not able to put to death the "evil spirit" despite calling upon the country top Buddhist exorcists to destroy the "evil spirit" instead he had to succumb to defeat to Dorje Shugden who is none other than Buddha Manjushri.  The Great Fifth had apologised, written a praise and built the chapel Trode Khangsar in honour of Dorje Shugden. 

Recalling these deeds of Great Fifth, I am beginning  to think that perhaps it is timely now that the 14th Dalai Lama would also succumb to defeat and lift the ban of Dorje Shugden as well as issuing a letter of apology to Dorje Shugden, write phrase to him and construct a chapel to honour him too.  These deeds if performed by the 14th Dalai Lama would be equal to the Great Fifth.

[Klein]

Thank you for the explanation on The Yellow Book. There are many prayers that are written in  very violent and gruesome ways. These are metaphors as we all know. It is beyond us to understand the divine play and it's ultimate objective to this play. So instead of jumping to conclusion and freak out, I believe this is where Guru devotion comes in.

If I believe that my guru can guide me towards Enlightenment, then why would I doubt him if he gives me Dorje Shugden's practice. There are many teachings that we don't understand. That's why instead of over reacting due to our ignorance, the best way is to listen to our guru. This will ultimately help us overcome any other doubts we will have along the way.

[vajratruth]

Personally, I only practice Gelug teachings I've received, but that is because I get too confused with extra information from other traditions due to presentation and definitions, and also mainly because the instructions I've been given are a complete path that will likely take me many lifetimes to Master so it is not just enough, its more than plenty.

Dear Psylotripitaka,

You raised a few good points and I like most the last part of your post which I am quoting as a preamble to my comments. The whole of idea of not mixing practices is, as you have so correctly experienced, (i) it gets confusing and therefore counter-productive and perhaps even potentially dangerous and (ii) it is totally unnecessary. Je Tsongkhapa himself, regarded as the Second Buddha and acknowledged by Buddha Shakyamuni himself, prescribed a certain path for us to follow and this is after having studied and meditated intently on numerous teachings from different lineages that Je Tsongkhapa himself explored. It is therefore incumbent upon us to follow instead of reinventing the wheel, so to speak.

As to what is a "pure lineage" I would say that the pure lineage is the one I receive from my Guru, who himself is from an untainted and unbroken lineage that can be clearly traced back to Je Tsongkhapa (as far as the Gelugpas are concerned). That is why even before we accept anyone as our Guru we should carefully check his background and his spiritual ancestry to be sure that we have selected a pure Guru. It is from a pure Guru that a pure lineage flows and if we practice the pure lineage as is passed on to us from our pure Guru, without adding to it and taking anything away from it, then we in turn pass on the lineage without adulteration.

The pure lineage that CTA have tried to contaminate is that propounded by none other than one of the greatest Gelugpa Masters, Kyabje Pabongka Rinpoche, who was one with Heruka. Preserving what Je Tsongkhapa had taught without any corruption, Pabongka Rinpoche prescribed Vajrayogini as the yidam and Dorje Shugden as the Dharma Protector. Why? This is because these are the most efficacious deities for the degenerate times we live in? High attained Masters such as Pabongka Rinpoche have the clairvoyance to see what practitioners need and will prescribe a path and a method without altering the essence of the lineage. How do we know that what Pabongka Rinpoche prescribed was correct? We know because Masters such as Kyabje Trijang Rinpoche and many others followed the instructions and reached high attainments by doing so, and foloowing their controlled death, took reincarnation with a holy mind intact, proving that the practice was correct. This is the practice that the CTA has sought to destroy.

The Yellow Book in essence are stories that warned against the corruption of pure lineage practices which were being explored at the time for the purpose of political expedience.

[psylotripitaka]

Dear Vajratruth,

Thanks for sharing your understanding. Everything that happens in relation to the controversy can be explained from the common or uncommon view. I suppose that these stories going public knowing they would fan the fire is part of skillful means beyond ordinary understanding. Nonetheless, to common conventions it contributed to disharmony, and it is our duty to question actions that contradict Dharma.

As for pure lineage, everything you said is what is commonly explained. I presented my questions because such a common explanation does not address the many points of contradiction I mentioned. Rime, Dzogchen, Gurus having many teachers, Gelug being a union of many lineages, bringing Kagyu Amitayus in and so forth bring the whole "mixing" and "purity" issue into question.

If the talk of purity and not mixing is to avoid meaning the sectarian stigma that such statements have conjured, these questions need to be addressed.

[Big Uncle]

Dear Vajratruth,

Thanks for sharing your understanding. Everything that happens in relation to the controversy can be explained from the common or uncommon view. I suppose that these stories going public knowing they would fan the fire is part of skillful means beyond ordinary understanding. Nonetheless, to common conventions it contributed to disharmony, and it is our duty to question actions that contradict Dharma.

As for pure lineage, everything you said is what is commonly explained. I presented my questions because such a common explanation does not address the many points of contradiction I mentioned. Rime, Dzogchen, Gurus having many teachers, Gelug being a union of many lineages, bringing Kagyu Amitayus in and so forth bring the whole "mixing" and "purity" issue into question.

If the talk of purity and not mixing is to avoid meaning the sectarian stigma that such statements have conjured, these questions need to be addressed.

Dear Psylotripitaka,

First of all, the personalities that you address are all great masters or highly attained beings. They have attainments and stability of mind to practice everything that they have learnt from their masters and hold the commitments and lineage or lineages. In the lamrim, they are called trailblazers and basically, they set the lineages and teachings for others like us to practice. So, we cannot compare them with ordinary practitioners like you and me.

We... on the other hand, can barely practice a fraction of our lineage and because of the easy availability of Gurus and their various lineages these days, it creates a culture of supermarket spirituality where we pick and choose teachings, lineages and gurus as and when we like without going through the entire path. In the end, such a culture creates confusion and worse yet, it creates wrong views because of the comparison that occurs when we have different Gurus, lineages and methods. Hence, it is spiritual practice and good for people and practitioners today to stick with their lineage and especially their Guru. It is said that if one were to look for another Guru, it must be because we have learnt everything from that Guru and have practiced it completely and gain the blessings of our Guru to seek another or that it was recommended by our Guru himself to go to another Guru. Otherwise, we are perpetuating confusion in our practice.

Therefore, when we receive Dorje Shugden sogtae, we have a formal commitment to Dorje Shugden that we will uphold the Gelug tradition. We have to stick to that resolve and basically that is to create a sense of loyalty to our Guru and lineage so we practice it all the way and be living examples of the Gaden tradition for others to follow.

[psylotripitaka]

Dear Big Uncle,

Well said. What you and Vajratruth have shared is important dialogue, but, I feel we need to look more closely at certain statements and actions that have lead to the view that the Gelug - especially after the appearance of the Dharmapala - is sectarian and particularly negative with regards to the Nyingma. In other words, look at it from their point of view, then direct our dialogue at clarifying for them with the essential points of how the Gelug is not sectarian or harboring animosity towards the Nyingma, as I'm sure this dialogue will be read by or reach them. Perhaps this has already been clarified for them elsewhere or on this sit so forgive my unknowing. You and Varjatruth are far more adept at expressing such things, but I will try to bring the points up again to my limited capacity.

Apology
There has been aggression and competitiveness between the traditions through the years, and no doubt inappropriate actions have been taken, peoples feelings have been hurt, property/disciples/benefactors have been lost, clearly people become resentful and jealous of each other and some wounds are hard to heal (especially when no effort is made to heal!). So the first point is an apology I suppose, to all the people that have been wronged by negative actions from Gelugpa practitioners. The view typically held by level headed Gelugpa's is that each lineage has its own very blessed instructions. Also, there will be differences of opinion, but if we learn to not take things so personally and remember we're empty, only respect for each other will remain.

Rime
Big Uncle, Vajratruth and others, in light of what you've said about one lineage and not mixing, what say you of the Rime tradition? I personally understand the benefits of concentrating on one tradition, as we've already discussed, but Rime Gurus and practitioners also feel that way about their mixture of instructions from the various lineages. Who's to say that doesn't work, or just causes confusion and obstacles? Everyone is on a spiritual journey and will need different things.

Sectarian
There are two meanings of sectarian that are used. On one hand, it refers to adhering to the instructions of a particular sect, Gelug, Nyingma, whatever, and there's no ill will meant in such devotion. On the other hand it is used in a derogatory way to mean one who regards their tradition as not only better than others but that is openly very critical and condescending of other traditions.

Have Gelugpas acted negatively sectarian? I'm sure it happens since in reality people do make mistakes, but that, like one naughty school boy, should not reflect on the whole class. Are Gelugpas sectarian from the point of view of adhering to their own lineage, certainly, but again, no ill will towards other lineages is meant by this.

In some instances the merits of the Ganden Hearing Lineage are extolled by comparing to other lineages. Personally I don't see the need to do this as I've explained, because inevitably someone from the other lineage reads or hears that and feels slighted. Thing is, it isn't only the Gelug that do this and we need to start practicing the Dharma and stop being such babies whining about our worldly concerns. I was at a Rime class with a friend to be supportive in his practice and the Teacher was praising the Dzogchen as being better than the Gelug completion stage. I understand that all that is really going on is we are being encouraged to practice what the Guru is teaching regarding it as sufficient to carry us to Union.

The Yellow Book & related stories
Can we not see how making such stories public, especially singling out Nyingma instructions, would cause people to become upset? That is why I sympathize with the concerns of the DL and Nyingmapas, but it has been clarified that it doesn't mean the Nyingma lineage is wrong or bad, just that the Gelug view is that it is important to concentrate on your own lineage.

Mixing
If we are going to say "don't mix" or harm and obstacles will come, it needs to be very clear why, and the reason for contradicting ourselves needs to be clarified. You can't convey the full import of not mixing if you are not walking the talk. Sure, it is lineage Gurus putting things together, but, what kind of example does that set to say don't mix then you yourself mix?

Big Uncle and friends, don't get me wrong, I'm very happy with the Ganden lineage and I don't care that it is a mixture of lineages, but I do see this contradiction in behavior and I see how it has caused the Gelug stance of purity to come across as a negative to other traditions. I understand that the simplest and ultimate answer is 'practice what you have received from someone who did the same' and this constitutes purity. However, what of the Masters now putting Nyingma teachings into the curriculum of the Gelug? Have other Gelug Masters not said this is polluting the Ganden lineage (not meaning that Nyingma instruction is "bad" but that introducing different lineages means it is not purely Gelug)? Is these other Masters (such as the Dalai Lama) introducing Nyingma instructions not still a pure lineage transmission considering what we've said about Masters mixing lineages (Lama Tsongkhapa) and our definition of 'pure lineage'. You see, as you dig into this, it becomes quite confusing. It is nonetheless critical to consider these points because some people are saying this is polluting. As devil's advocate, I ask, if Lama Tsongkhapa was qualified to mix lineages and say what he is transmitting is a pure lineage, why do we say it is polluting the Ganden lineage when other Masters do it?

Dzogchen

Lastly, we say an "authentic Buddhist lineage" must come from Buddha Shakyamuni, but this becomes quite confusing when you look at the history of Buddhism where Masters are having visions or finding termas, and how can we say this is any different from Heruka transmitting lineage to Tilopa, Pabonkhapa and others? The Dzogchen teachers were transmitted by Samantabhadra I believe, not Buddha Shakyamuni, and these teachings were propagated by Padmasambhava who was an emanation of Shakyamuni just as Vajradhara who transmitted the Vajrayana. So why do some say that Dzogchen is not authentic Buddhist teachings? Why indeed are instructions from Buddha Shakyamuni the only qualified Buddhist teachings and those transmitted by other Buddhas aren't? Doesn't anyone else see these contradictions?

Anyways, I write and ask people to clarify out of my own curiosity, and so that you Nyingmas can rest in the meaning of your instructions instead of getting your panties in a twist from the slightest provocation that may not even be intended to slight you. If we are challenged by others, it should only deepen our faith and elicit realization in response. If we are becoming deluded because someone says we're wrong or stupid, this indicates we are not abiding in the Dharma and need to turn inwards to rectify this serious issue!

[psylotripitaka]

Dear Big Uncle,

You said  (pardon, I don't really get how to make use of the quoting system here!!)
"In the lamrim, they are called trailblazers and basically, they set the lineages and teachings for others like us to practice. So, we cannot compare them with ordinary practitioners like you and me.

We... on the other hand, can barely practice a fraction of our lineage and because of the easy availability of Gurus and their various lineages these days, it creates a culture of supermarket spirituality where we pick and choose teachings, lineages and gurus as and when we like without going through the entire path."

Well said. I do want to say though that even practitioners practicing only one lineage are free to pick and choose teachings without going through the whole path. Some Yogis have said we can just emphasize one particular teaching our whole life and that it is time not wasted. Of course, the more causes and conditions we can train in increases our capacity and velocity of approaching the final Union.

I felt it important to say this in this context because people should not feel they are a poor practitioner for only emphasizing one or two things. I've seen many people burn out or spin off from being overloaded with information and never choosing something to place emphasis on. Then again, burn out is a necessary part of the path, but we need to see its import for the path ahead!

[Big Uncle]

Dear Big Uncle,

Well said. What you and Vajratruth have shared is important dialogue, but, I feel we need to look more closely at certain statements and actions that have lead to the view that the Gelug - especially after the appearance of the Dharmapala - is sectarian and particularly negative with regards to the Nyingma. In other words, look at it from their point of view, then direct our dialogue at clarifying for them with the essential points of how the Gelug is not sectarian or harboring animosity towards the Nyingma, as I'm sure this dialogue will be read by or reach them. Perhaps this has already been clarified for them elsewhere or on this sit so forgive my unknowing. You and Varjatruth are far more adept at expressing such things, but I will try to bring the points up again to my limited capacity.

Hi psylotripitaka,
I am glad you find my answers stimulating ; ). Well, I know this sounds strange but I don't think that the origins of the Yellow Book is really not sectarian because I do think that the actions of Dorje Shugden was to stop a growing trend that was prevalent since the time of the Fifth Dalai Lama. That trend is of some Gelug lamas practicing the Nyingma tantras and neglecting the Gelug lineage. If the Dalai Lama and the High tulkus were all engaging in it openly, then the Gelug lineage was in real danger because their many followers would follow suit. You may think that they should have a choice, right? They don't because they have commitments that was born from many previous lives of upholding the Gelug lineage and the very fact that they are practicing Nyingma has become a threat to the Gelug. When you have made commitments in previous lives and in this life to uphold, you just gotta do what you had sworn to do.

Apology
There has been aggression and competitiveness between the traditions through the years, and no doubt inappropriate actions have been taken, peoples feelings have been hurt, property/disciples/benefactors have been lost, clearly people become resentful and jealous of each other and some wounds are hard to heal (especially when no effort is made to heal!). So the first point is an apology I suppose, to all the people that have been wronged by negative actions from Gelugpa practitioners. The view typically held by level headed Gelugpa's is that each lineage has its own very blessed instructions. Also, there will be differences of opinion, but if we learn to not take things so personally and remember we're empty, only respect for each other will remain.

An apology at this time is really unnecessary because such actions were done in previous centuries and were ordered by the Dalai Lama. These actions are like conversions of Kagyu, Jonang and other monasteries to Gelug. So, who is responsible to apologize on behalf of all sectarian acts of the Gelugs? The Dalai Lama? The Gaden Tripa? Dorje Shugden for causing the actions in the Yellow Book? Kyabje Pabongka Rinpoche who spoke against Nyingma and Bon? The previous Trijang Rinpoche for telling the tales in the Yellow Book? Zemey Rinpoche for writing it down and having the book accidentally published? It is not possible and it is too farfetched. By the way, Zemey Rinpoche had apologized to the Dalai Lama in his lifetime and although he was not allowed in the Dalai Lama's teachings, he would prostrate full length outside the hall in the direction of the Dalai Lama. This is to atone for displeasing the Dalai Lama for what I would consider not his fault.

Rime
Big Uncle, Vajratruth and others, in light of what you've said about one lineage and not mixing, what say you of the Rime tradition? I personally understand the benefits of concentrating on one tradition, as we've already discussed, but Rime Gurus and practitioners also feel that way about their mixture of instructions from the various lineages. Who's to say that doesn't work, or just causes confusion and obstacles? Everyone is on a spiritual journey and will need different things.

Kyabje Pabongka Rinpoche as far as I know is fiercely against Rime. Personally, I like the concept but I don't know enough about it to comment. I don't even know the full breadth of the Gelug lineage to even begin considering the lineages within Rime. However, I think the concept of Rime can be misused by spiritual junkies who goes about tasting a little teachings here and there but never really practicing anything in the end. That's all I can say, really.

Sectarian
There are two meanings of sectarian that are used. On one hand, it refers to adhering to the instructions of a particular sect, Gelug, Nyingma, whatever, and there's no ill will meant in such devotion. On the other hand it is used in a derogatory way to mean one who regards their tradition as not only better than others but that is openly very critical and condescending of other traditions.

Have Gelugpas acted negatively sectarian? I'm sure it happens since in reality people do make mistakes, but that, like one naughty school boy, should not reflect on the whole class. Are Gelugpas sectarian from the point of view of adhering to their own lineage, certainly, but again, no ill will towards other lineages is meant by this.

In some instances the merits of the Ganden Hearing Lineage are extolled by comparing to other lineages. Personally I don't see the need to do this as I've explained, because inevitably someone from the other lineage reads or hears that and feels slighted. Thing is, it isn't only the Gelug that do this and we need to start practicing the Dharma and stop being such babies whining about our worldly concerns. I was at a Rime class with a friend to be supportive in his practice and the Teacher was praising the Dzogchen as being better than the Gelug completion stage. I understand that all that is really going on is we are being encouraged to practice what the Guru is teaching regarding it as sufficient to carry us to Union.

You are right. We should not put other lineages down. In the lamrim, it says this as well and there is a vow in the Bodhisattva Vows never to belittle those who practice the Theravaden and so forth. If the Yellow book is read correctly, it is not meant to put Nyingma lineage down but to put down the concept of the mixing of lineages. Although some masters are able to do this but a great majority of practitioners cannot.

Traditional Gelug masters in the past frown upon Nyingma tradition specifically because of their reliance on termas. They feel that many terma teachings have questionable source and therefore cannot be substantiated by the existing body of Buddha's teachings on Sutra and Tantra. This goes back to the strict Gelug discipline of checking the validity of the lineage and also whether the doctrine of that particular teachings can be justified by any existing text. This has lead to comparisons that's not too good. The Nyingmas on the other hand, view Gelug as strict scholars and the entire lineage as an over-emphasis on scholasticism, which is not compatible or impractical with higher non-conceptual forms of meditations like Dzogchen. And it goes on and on...

The Yellow Book & related stories
Can we not see how making such stories public, especially singling out Nyingma instructions, would cause people to become upset? That is why I sympathize with the concerns of the DL and Nyingmapas, but it has been clarified that it doesn't mean the Nyingma lineage is wrong or bad, just that the Gelug view is that it is important to concentrate on your own lineage.

Well, the book is already published and I think a good commentary is actually necessary by a good Geshe or a scholarly tulku to avoid this sectarian pitfall. Whatever are the Dalai Lama's concerns, I think it does not justify the Dorje Shugden ban nor does it justify the gross discrimination against his practitioners. I feel he has his reasons for doing so.

Mixing
If we are going to say "don't mix" or harm and obstacles will come, it needs to be very clear why, and the reason for contradicting ourselves needs to be clarified. You can't convey the full import of not mixing if you are not walking the talk. Sure, it is lineage Gurus putting things together, but, what kind of example does that set to say don't mix then you yourself mix?

Big Uncle and friends, don't get me wrong, I'm very happy with the Ganden lineage and I don't care that it is a mixture of lineages, but I do see this contradiction in behavior and I see how it has caused the Gelug stance of purity to come across as a negative to other traditions. I understand that the simplest and ultimate answer is 'practice what you have received from someone who did the same' and this constitutes purity. However, what of the Masters now putting Nyingma teachings into the curriculum of the Gelug? Have other Gelug Masters not said this is polluting the Ganden lineage (not meaning that Nyingma instruction is "bad" but that introducing different lineages means it is not purely Gelug)? Is these other Masters (such as the Dalai Lama) introducing Nyingma instructions not still a pure lineage transmission considering what we've said about Masters mixing lineages (Lama Tsongkhapa) and our definition of 'pure lineage'. You see, as you dig into this, it becomes quite confusing. It is nonetheless critical to consider these points because some people are saying this is polluting. As devil's advocate, I ask, if Lama Tsongkhapa was qualified to mix lineages and say what he is transmitting is a pure lineage, why do we say it is polluting the Ganden lineage when other Masters do it?

People view Dorje Shugden as a punitive protector because of the Yellow Book. But in reality, he is not. He is a very kind and forgiving deity from my own experience of practice and watching his pronouncements through the oracle. If you and I decide to misbehave and decides to go and embrace many lineages and neglect our Gelug practice, he is not going to harm us. Even if we have received Sogtae, he will not harm us. In the Yellow Book, he manifest that only to attained and influential lamas during a juncture in history where Gelug was in serious internal problems.

As for the question of why Lama Tsongkhapa is qualified to mix lineages and others do not. Well, the answer is quite simple. Lama Tsongkhapa has made no commitments towards upholding any of the lineages he received. But the other Gelug Lamas were mainly incarnations of his students or have made powerful prayers and commitments in the past to uphold Lama Tsongkhapa's special lineage. Therefore, they have a commitment to uphold the lineage. 

Dzogchen

Lastly, we say an "authentic Buddhist lineage" must come from Buddha Shakyamuni, but this becomes quite confusing when you look at the history of Buddhism where Masters are having visions or finding termas, and how can we say this is any different from Heruka transmitting lineage to Tilopa, Pabonkhapa and others? The Dzogchen teachers were transmitted by Samantabhadra I believe, not Buddha Shakyamuni, and these teachings were propagated by Padmasambhava who was an emanation of Shakyamuni just as Vajradhara who transmitted the Vajrayana. So why do some say that Dzogchen is not authentic Buddhist teachings? Why indeed are instructions from Buddha Shakyamuni the only qualified Buddhist teachings and those transmitted by other Buddhas aren't? Doesn't anyone else see these contradictions?

Anyways, I write and ask people to clarify out of my own curiosity, and so that you Nyingmas can rest in the meaning of your instructions instead of getting your panties in a twist from the slightest provocation that may not even be intended to slight you. If we are challenged by others, it should only deepen our faith and elicit realization in response. If we are becoming deluded because someone says we're wrong or stupid, this indicates we are not abiding in the Dharma and need to turn inwards to rectify this serious issue!

I think I have explained above with regards to terms and why Gelugs frown upon it. Also, any teaching can be substantiated by references to existing valid Indian or Tibetan texts and commentaries. The Gelug follow the Nalanda style of subjecting every teachings and lineage to the scrutiny of Pandits. They would check it based on whether it conforms to any existing body of valid texts. If it does not, the lineage or text would be rejected.

The only lineage that was indigenous of Tibet is actually the Chod tradition and it was Machik Labdron who started this tradition. She based it upon her Indian Guru's 'Pacification of Suffering' doctrine and the Prajnaparamita text. It became so popular that the Indian pandits came to know about it and she was summoned to substantiate it. She came and was able to explain her doctrine and it passed through the scrutiny of Indian pandits. Hence, there is even a Gaden lineage of Chod practice.

Hope my explanations help...