This is just one of the many examples of how the CTA contradicts themselves. Another example would be the publication of OVERVIEW OF BUDDHIST TANTRA by the Library of Tibetan Works and Archives in Dharamsala. See below quoted from the book. Before the Dorje Shugden ban, everyone knows that Tulku Drakpa Gyaltsen (sPrul-sku Grags-pa rgyal-mtshan) was one of Dorje Shugden's reincarnation.
0 Chos-rje bSod-nams grags-pa-dpal!
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of this world.
0 Sonam Dragpa, the teacher of teachers!
I bow down at your feet. In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Chos-rje bSod-nams grags-pa-dpal, the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsong-kha-pa and became known as Vinaya Holder Gragspa rgyal-mtshan. Then came Panchen bSod-nams grags-pa-dpal, the author of the present text. *The next was mNga’ -ris sPrul-sku Grags-pa rgyal-mtshan. In this way, a line of his incarnations, each with the gragspa surname, followed successively.*
Panchen bSod-nams grags-pa-dpal was born in the 14th century in rTsed-thang in the Lho-kha region of Central Tibet. He entered the great seat of learning, Se-ra theg-chen-gling monastic university, where he became the personal disciple of spiritual master Dhon-yod dang-ldan and His Holiness the Second Dalai Lama dGe-’dun rgya-mtsho. Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training.
On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Blo-gsalgling college, one of the four colleges of ‘Bras-dpung- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today. He was then appointed the head of the dGe-lugs-pa order, the throne holder of dGa’ -ldan, thus becoming the 15th regent of Lord Tsong-khapa, the second Buddha. In his eulogy to him, mi<has-grub dGe-Iegs dpalbzang says:
0 Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsong-kha-pa’ s precious teachings, the dGe-lugs tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Se-ra, ‘Bras-spungs, sKyo-mo-lung, Phag-mo chos-sde, Nye-sdings, ‘Od-sna and Chos-sde rin-chen etc. and improved them to a great extent. He taught the Third Dalai Lama bSod-nams rGya-mtsho as the latter’s spiritual master. It was from him that the Dalai Lama received the name bSod-nams. His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsong-kha-pa has rightly said: Of all one’s deeds, The ‘deeds of speech’ are the most valuable.
Panchen bSod-nams grags-pa-dpal was a person with an extraordinary talent for teaching, debate and writing. In his colophon to dBu ma’i spyi don zab don gsal ba’i sgron me, he wrote:
In the field of teaching, I am [next to none!] Knowing that I would outdo them in this field, Arya Asanga and his brother transmigrated into another realm. In the field of debate, I am [next to none!] Knowing that I would find out the areas they had contradicted and that I would examine them and put forth my arguments, the logician Digh-naga and Dharmakirti tactfully bypassed me. In the field of writing, I am [next to none!] [In my eyes,] Arya-sura was just good at spreading the works, which are like ‘disputes~ between an insect and a field.’ I am the learned man. Peerless in the field of teaching, debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongs-’ dzin Khri-byang rDorje-’ Chang, said:
“Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen bSod-nams grags-pa-dpal wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Legs bshad rgyud sde spyi’i nuzm par bzhag pa skal bzang gi yid ‘phrod.
In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara. May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
