[continued from Concerning Dogyal or Shugden...]
And the third reason is that it should be possible for all different schools of tenets in general and in particular the four major schools of Tibetan Buddhism- (Gelug) Sakya, Kagyu, and Nyingma - to be incorporated into the spiritual practice of a single individual. This would really be a remarkable thing, a tribute to the glory and beauty of the dharma. This is something I am striving to achieve. Let me tell you a story. Previously, when the late Khunu Lama, Tenzin Gyaltsen, was alive, I once consulted Yongzin (Ling) Rinpoche (about the fact) that the Khunu Lama Rinpoche possessed the transmission of the Essence of Secret Tantra (Gyu Sangwa Nyingpo). I said, “I am wondering whether or not I should receive this transmission from him”. His answer was that it was probably better for the time being if I were to defer it. “It wouldn’t be so good” he said. Yongzin Rinpoche was concerned that if I received such Nyingma teachings, Dolgyal might harm me. (Laughter) There were such strong preconceptions at that time. Later, when the Dolgyal issue had blown up ......
Now, let me tell you a little about Yongzin (Ling) Rinpoche . Until I started restricting the practice of Dolgyal, he never said anything to me about it. He remained silent and very cautious. Once I started restricting it, Yongzin Rinpoche said, “Yes, you have done the right thing”. In his own case he told me that, usually, whenever he asked Kyabje Phabongkha Rinpoche questions on different topics, whatever answer he received, he always felt from the depth of his heart, “Of course, this is really the only truth, of course,” as if the answer had come from the Buddha’s own lips. He had complete conviction. Then, one day, Yongzin Rinpoche asked Kyabje Phabongkha Rinpoche about Dolgyal. He reported that it was being said that those who had a relationship with Nechung should not maintain a relationship with Dolgyal, because it is said that Nechung and Dolgyal are not on good terms. He asked what the truth might be.
Phabongkha Rinpoche replied, “This can't be true at all, because Dolgyal actually came into existence at Nechung’s instigation. So, Nechung, being the one who prompted his emergence, such a conflict isn't possible.” Even though that was Phabongkha’s answer, on this issue, for whatever reason, in his heart Yongzin Rinpoche didn't feel “Yes, this is the truth,” as he usually did. Somehow, the question “What’s the answer to this?” lingered on in his mind. This is what he told me and that was the situation. But this is just a digression.
Dolgyal practitioners say that Panchen Tenpai Wangchuk, the eighth Panchen Lama, practised Nyingma teachings and consequently was destroyed by Gyalchen. Reting Rinpoche also did Nyingma practices and was also destroyed. This is what is often said. It is also said that many other lamas were similarly destroyed by Dolgyal. This sort of thing scares people. In India too, at Orissa and other places, first Song Rinpoche visited them and gave teachings on Dolgyal. After that, those who did the practice of Dolgyal became scared and took books like the Padma K’a-thang (the pronouncements of Padmasambhava) out of their houses and in some cases even threw them away. Some gave them away to their neighbours. Similar incidents have happened elsewhere. These are the true facts, not just things that were made up. People who actually witnessed these events are still alive.
People usually say that in general Gelugpas are not allowed to become Nyingmas and, in particular, once people start propitiating Dolgyal, if they engage in Nyingma practices, Dolgyal will destroy them. So, when they say this, they are taking exactly the opposite line to what I say - “We should try to practise all the four traditions in a complete form within one single physical basis”. This attitude poses an obstacle to my efforts to try to introduce this good example. Therefore, I have had to put a stop to it.
Now, let me talk about how I have gone about stopping it. To begin with, in the past, when even I was not aware of the issues involved. I too did this (Dolgyal) practice. Later, when I recognised the very negative aspects of doing so, I gave it up. I have described how I gave up the practice in books that have already been published. I gave it up after proper consultation, but without making a lot of fuss. However, I didn’t immediately make my decision public. In due course, though, after I had received a request for a divination about certain matters related to Ganden Jangtse monastery, I had to make things clear.
But the main reason I had to start to raise this issue was because of the controversy that erupted out of the book The Ambrosia That Flowed From the Mouth of the Heroic Lama Father (Phagoe Lamai Shel ghi Dhu Tsi) by Zemey Rinpoche. Some people say that there is contradiction between what His Holiness said earlier and later. Of course, there is a contradiction. But the reason for it is that at first I thought that if a person wanted to do this practice personally it would be all right, so long as he or she didn't do so over-elaborately. That was what I declared. I said, “Don't do the practice in relation to the Gaden Phodrang.” That was what I said and many people listened to me.
Now, another thing that I have talked about before, and which you can read about in the books that we have put out, is how to approach practice in relation to worldly spirits. Regardless of what (the nature or status) of a particular deity is in definitive terms, if it manifests as a worldly spirit, it must be dealt with care. The way to relate to it and the meaning of a worldly spirit’s ‘life entrustment’ (srog-gtad) is that the worldly spirit puts its life at the yogi’s command and the yogi controls the worldly spirit. It is not that the yogi put his life at the command of the worldly spirit. Look at how Gyalchen practitioners behave these days. They say, “I have received the ‘life entrustment’ “and act like as if they have given their entire body, speech and mind over to a worldly spirit. They say with great fear, “If I break (my commitment to perform) the monthly propitiation ceremony to him, he will harm me.” They have got things totally out of perspective.
First of all you have to reach a confident state of realisation. I told Trijang Rinpoche this last year. There is no need (for him) to be hasty at the moment. First, Rinpoche should study the scriptures well and from time to time, he should do authentic retreats. Dolgyal is something with whom Rinpoche has a connection from past lives, and when the time comes, when Rinpoche's personal realization reaches maturity, I will decide through ‘dough-ball’ divination whether he should take up the practice. And if the divination indicates that Rinpoche should do the practice, then, if Rinpoche has acquired a degree of inner confidence and realisation, it will be perfectly alright. But there really is no hurry. So, this is how you should proceed. This is what qualified practitioners do. For example, it doesn't look as if the Sakya lamas have submitted themselves to Dolgyal.
By the way, Kalu Rinpoche once told me a story. He had gone on pilgrimage to Sakya. As he visited the Protector Chapels at Sakya, one by one, the caretaker who was showing him round, rather casually explained the stories of the chapels and the images they contained. However, when they reached the entrance of one chapel the caretaker removed his shoes, made three prostrations and with great reverence, explained the story associated with it. It turned out that the chapel belonged to Dolgyal. So, it seems that that Sakya caretaker also regarded Dolgyal as holier than the Buddha. What a caretaker? But he was only doing what we all do. Usually, when we see a statue of the Buddha, all we feel and say is “I go for refuge to you”, that’s all. We don't think, “the Buddha might disturb my dreams” or “the Buddha might harm me” or “do something to me”. On the other hand if we see a deity snarling with bared fangs, and if the chapel is dark, or there are paintings of an entire human skin with its four limbs and head spread out, we feel, “Oh, this might harm me.” We are afraid, thinking, “If I don't act respectfully it might harm me.”
We shouldn’t do this, it’s foolish. As Buddhists we should not do such things. Should we? Who should we be afraid of? We should be afraid of (offending) the Buddha. Who should we turn to for refuge? We should seek refuge in the Buddha. He is the one we weep before. (His Holiness weeps) The Buddha is really great. Incredible. Apart from him, who can we rely upon?
Je Rinpoche was someone who practised the sevenfold deities and dharmas of the Kadampa tradition. He added the three deities, Guhyasamaja, Chakrasamvara and Yamantaka to Atisha's ‘Stages of the Path’. It’s very good if we can do that too. It’s the right thing to do. Je Rinpoche saw that it was important and introduced the tradition. So, it must be right. Since, Tsongkhapa approved it, it must be right. Yes, of course. And with regard to protectors, he appointed Mahakala and Dharmaraja. If we keep increasing the number of protectors in addition to them, it’s wrong. There is no need for that. There is a danger of the dharma becoming distorted. That really would be a shame. Therefore, a real holder of Tsongkhapa’s tradition should supplement the “Stages of the Path of the Three Beings” with the practices of the three meditational deities Guhyasamaja, Chakrasamvara and Yamantaka. And if you really feel you need a dharma protector you can take the Six Arm Mahakala and Kalarupa. There is no need for any others besides these two.
Now, in my case, since the time of Gyalwang Gedun Drup, a special relationship developed with Palden Lhamo. And from the time of Gyalwa Gedun Gyatso and Sonam Gyatso a special relationship developed with Nechung due to his connection with Drepung. Even though Gyalwa Rinpoche (the Dalai Lama) was originally from Tashi Lhunpo, later, after he had become a Drepung lama he became connected to Nechung. So, it is due to my connection with the Tibetan Government and my responsibility within the Tibetan Government that I too maintain this relationship. Simply as a Buddhist monk and a practitioner of the Kadampa lineage, I wouldn't need to do the practice of any deity, not even Palden Lhamo. Would I? But, this is how things stand.
So, it is only the Buddha whom we should be afraid of offending and whom we should rely on from the heart. It is as if we think the Buddha has no power to perform any effective activity. When we recite the Ornament for Clear Realisation who do we point to when we recite the part on the ‘twenty-seven activities’? It is as if these have no effect at all. If you offer a “sur” or a ritual cake, you think you are seeking the protector's help. You think that whatever you are doing will be successful that your business will be successful. How sad. Look at the state of our sense of refuge. Isn't it important that we should think more carefully? Don’t you think so? As followers of the Buddha, and as followers of this extraordinarily pure new Kadampa tradition, introduced so remarkable by Je Rinpoche, we should be properly qualified and worthy of it. When we claim to be followers of the pure Kadampa tradition, but in practice we propitiate deities and ghosts it is totally wrong. This is one reason why I have stopped the practice of Shugden. Another reason is that it is clear that from the time of the Fifth Dalai Lama this deity was not on good terms with the Ganden Phodrang government (of Tibet). It has to be stopped for this reason too.
And the third reason is that it should be possible for all different schools of tenets in general and in particular the four major schools of Tibetan Buddhism- (Gelug) Sakya, Kagyu, and Nyingma - to be incorporated into the spiritual practice of a single individual. This would really be a remarkable thing, a tribute to the glory and beauty of the dharma. This is something I am striving to achieve. Let me tell you a story. Previously, when the late Khunu Lama, Tenzin Gyaltsen, was alive, I once consulted Yongzin (Ling) Rinpoche (about the fact) that the Khunu Lama Rinpoche possessed the transmission of the Essence of Secret Tantra (Gyu Sangwa Nyingpo). I said, “I am wondering whether or not I should receive this transmission from him”. His answer was that it was probably better for the time being if I were to defer it. “It wouldn’t be so good” he said. Yongzin Rinpoche was concerned that if I received such Nyingma teachings, Dolgyal might harm me. (Laughter) There were such strong preconceptions at that time. Later, when the Dolgyal issue had blown up ......
Now, let me tell you a little about Yongzin (Ling) Rinpoche . Until I started restricting the practice of Dolgyal, he never said anything to me about it. He remained silent and very cautious. Once I started restricting it, Yongzin Rinpoche said, “Yes, you have done the right thing”. In his own case he told me that, usually, whenever he asked Kyabje Phabongkha Rinpoche questions on different topics, whatever answer he received, he always felt from the depth of his heart, “Of course, this is really the only truth, of course,” as if the answer had come from the Buddha’s own lips. He had complete conviction. Then, one day, Yongzin Rinpoche asked Kyabje Phabongkha Rinpoche about Dolgyal. He reported that it was being said that those who had a relationship with Nechung should not maintain a relationship with Dolgyal, because it is said that Nechung and Dolgyal are not on good terms. He asked what the truth might be.
Phabongkha Rinpoche replied, “This can't be true at all, because Dolgyal actually came into existence at Nechung’s instigation. So, Nechung, being the one who prompted his emergence, such a conflict isn't possible.” Even though that was Phabongkha’s answer, on this issue, for whatever reason, in his heart Yongzin Rinpoche didn't feel “Yes, this is the truth,” as he usually did. Somehow, the question “What’s the answer to this?” lingered on in his mind. This is what he told me and that was the situation. But this is just a digression.
Dolgyal practitioners say that Panchen Tenpai Wangchuk, the eighth Panchen Lama, practised Nyingma teachings and consequently was destroyed by Gyalchen. Reting Rinpoche also did Nyingma practices and was also destroyed. This is what is often said. It is also said that many other lamas were similarly destroyed by Dolgyal. This sort of thing scares people. In India too, at Orissa and other places, first Song Rinpoche visited them and gave teachings on Dolgyal. After that, those who did the practice of Dolgyal became scared and took books like the Padma K’a-thang (the pronouncements of Padmasambhava) out of their houses and in some cases even threw them away. Some gave them away to their neighbours. Similar incidents have happened elsewhere. These are the true facts, not just things that were made up. People who actually witnessed these events are still alive.
People usually say that in general Gelugpas are not allowed to become Nyingmas and, in particular, once people start propitiating Dolgyal, if they engage in Nyingma practices, Dolgyal will destroy them. So, when they say this, they are taking exactly the opposite line to what I say - “We should try to practise all the four traditions in a complete form within one single physical basis”. This attitude poses an obstacle to my efforts to try to introduce this good example. Therefore, I have had to put a stop to it.
Now, let me talk about how I have gone about stopping it. To begin with, in the past, when even I was not aware of the issues involved. I too did this (Dolgyal) practice. Later, when I recognised the very negative aspects of doing so, I gave it up. I have described how I gave up the practice in books that have already been published. I gave it up after proper consultation, but without making a lot of fuss. However, I didn’t immediately make my decision public. In due course, though, after I had received a request for a divination about certain matters related to Ganden Jangtse monastery, I had to make things clear.
But the main reason I had to start to raise this issue was because of the controversy that erupted out of the book The Ambrosia That Flowed From the Mouth of the Heroic Lama Father (Phagoe Lamai Shel ghi Dhu Tsi) by Zemey Rinpoche. Some people say that there is contradiction between what His Holiness said earlier and later. Of course, there is a contradiction. But the reason for it is that at first I thought that if a person wanted to do this practice personally it would be all right, so long as he or she didn't do so over-elaborately. That was what I declared. I said, “Don't do the practice in relation to the Gaden Phodrang.” That was what I said and many people listened to me.
And yet, many others did not pay heed to what I said. For example, in Pompora Khangtsen in Sera, they have stuck their necks right out. They are continuing the practice with great extravagance. Another example is Gaden Shartse monastery, where they are also being extravagantly zealous. But, the most important thing is that, within Tibet itself, people are being told that Gyalwa Rinpoche's prohibition of Dolgyal is subject to interpretation and is not definitive. (It is said that) Gyalwa Rinpoche himself is doing the practice. Others say that Gyalwa Rinpoche's clamping down on Dolgyal is due only to his wish to appease the Nyingmapas. This is the kind of thing that is being said.
When people say this kind of thing, it is as if all that I have given so much thought to, all that I have investigated, analysed and come to decisions about over the years is being distorted and made ineffectual. But what I have started I will have to finish. Won’t I? Usually you have to consider whether something is worth doing or not. If you conclude that it is worthwhile, then even if it is going to take three aeons to complete, you should see the task through to the end. Likewise, whatever the task might be, if it is proper and important that it be done, then once you have begun you should complete it, shouldn’t you?
They came to kill people and kill they did. But I will pursue this issue through to the end. I can't back away from it now. Therefore, since my initial attempt was not sufficiently effective and has not produced the desired result, I have had to be stricter in my restrictions. From the outset, my reasons for restricting (this practice) were in the hope that it might be of some help. It wasn't for any personal reasons of my own. And since my initial approach was not effective enough I have had to apply stronger measures. So, this is how things have come about. It’s not as if I suddenly heard something and responded immediately without further thought. Neither did I act in order to please a particular faction. This is how things came about.
The Gyalchen organisation has been fiercely critical of me and has poured abuse on me, but it doesn’t affect me. On the night when people were murdered, I did feel suddenly afraid. I felt a little angry too. But then thinking it over again I thought, “If it was the Chinese who were killing people, we wouldn’t be very surprised. But here we have people who generally claim to be followers of the Buddha. In particular, they claim that what they are doing is for the sake of Jamgon Lama (Tsongkhapa). And thirdly, they say that they are acting in the name of Kyabje Trijang Rinpoche.” If Kyabje Trijang Rinpoche were alive right now, imagine how sad he would feel. They have killed people. The people killed were Bhikkshus. The two students were also fully ordained monks. At the time when these monks were killed, they were engaged in writing scriptures. What were they writing? They were translating “Praises to the Buddha through Dependent Arising” by Tsongkhapa into Chinese, which was a religious act. How were they killed? Poor Gen, even though he was an old man, he was stabbed sixteen times. Imagine. How disgusting, and how sad?
At the time, I felt quite disturbed. But thinking it over again, I though, “What a tragedy? These people were completely under the sway of ignorance. They were totally and grossly enthralled by ignorance. They were totally under the control of gross disturbing emotions.” I felt great compassion. And as a result of compassion my fear was gone and so was my anger. I felt totally relaxed. However, as I said earlier, if somebody were to come at me with a knife, I wouldn't stay where I was feeling compassion. I would run away, just as I did when I was a child, when once I was chased by a nomad’s dog. But maybe now, since I am old, I would not be able to run as fast as I did then. At least, I could run a little way.
So, I felt thoroughly at ease. Later I came to know that people were worried and saying things like, “Gyalwa Rinpoche's heart is broken. He feels so sad and so on.” Then, after what I said to Tibetans in New York about my reincarnation, people's suspicions were further raised like the saying, “the inauspicious sign and the cock's crow coincide.” And when I recently gave Bhikkshu ordination to many people, that created even more suspicion. But this is just pointless speculation. As you all know, from our meetings together over the last few days, I am totally at ease and free from worry. I don't mind how many problems I face. They give me good opportunities to practise patience. In fact, this is how I felt when the troubles occurred. It causes much more distress when we fight amongst ourselves than when the Chinese yell at us. So, to be able to practise patience towards something that hurts more is the greater opportunity. I often teach the Guide to the Bodhisattva’s Way of Life (Bodhisattvacharyavatara) to other people, now the teacher himself has found an excellent opportunity to practise patience, and that is really precious. This is what I think of the present situation.
Anyway, since my first attempt (to contain this practice) was not effective, I have had to reinforce it. In the future too, until I am no more, I will continue on this course and follow it through to the end. I will not stop halfway through.
Recently, during one of my meetings with people newly arrived from Tibet, I had a chance to talk to them a little about it. There were quite a lot of monks among that group and quite a number of them were bound for the three ‘Seats of Learning’. I asked if any of them were going to Sera Med or Shartse. Some, about two to each monastery, answered, “Yes”. I reminded them that when they came from Tibet to India, they came with very a pure motivation and intention to study. I said, “You didn't come here to kill people. But now you are here, you may find people will tell you something different. Particularly with regard to Dolgyal, you may come across many troublemakers. Nevertheless you should do your best and study well. You must be alert and try to understand these issues properly.”
The reason I said this is that after months and months of inquiries, the Indian police identified a group of six people who they suspected of having killed (Gen Lobsang Gyatso and his two students). They have concluded that all six have since returned to Tibet. Among the group were a couple of monks from the Pompora Khamtsen at Sera Med and a couple more from Ganden Dhokhang Khamtsen. The majority were Chatrengpas, one was from Lithang and a couple were from elsewhere. They were all relatively newly arrived from Tibet. So, when we look at it from this angle, it is also very saddening, isn't it? A few newcomers from Tibet, who didn't know anything, were deceived either with money or misinformation. It was done in a really poor way. However it was done, these people were deceived. It is really a disgrace.
What’s more, it’s being said that, some of the Shugden supporters have met again recently to discuss what steps to take against those people who continue to speak out against them. I don't know whether this is true, this is what I have heard. Shortly after people were killed in Dharamsala, letters were posted which said, “We have offered three chunks of meat for Losar, we have still more to offer.” See how callous they are. Disturbing emotions are really so disgusting. This kind of behaviour should really be blamed on disturbing emotions, not on the human beings. But if we don't take care of people who are under the sway of disturbing emotions it is also no good.
So, (what I have said) is just for clarification. You must try to understand these issues, but there is no need to whip up a storm. There is no need to go out and abuse others, nor should you go out to fight. Just keep these things in mind and if it occasionally seems as if some people are being misled or are confused and if it seems that if you were to explain matters the other person would understand, then explain things clearly. Understand? It is important that people are not duped.
But, on the other hand, if it seems that the person won't listen even if you explain, then there is no point in insisting. People have different natures and dispositions. Everyone has his or her own views. But, from our side, we should be careful. We should always remain alert and listen and check what different sorts of things they are doing. But, beyond that, there is no need to insist or take any other action. Understand?
The present abbot of Sera Med, the acting abbot and the abbot of Shartse and the abbot of Jangtse are all here. You have all done as much as you could. I know only too well under what pressure you have been working. But some may still be feeling, “Since Gyalwa Rinpoche didn't leave well alone, all these unnecessary events have occurred.” This was something that had to be done. It is not as if Lamas in the past said what they did for no reason at all. It is also something that I have had to do even though I had no wish to do so.
Now, think. I first started placing restrictions on Dolgyal about seventeen or eighteen years ago. If, to begin with, I had been firmer, it is possible that by this time there would not be much problem. To be frank, Kalsang Gyatso was not well established in England at that time. Twenty years ago too, Sera Med's Gangchen Lama, was not well established either. Now, I am being quite clear about it. Similarly, twenty years ago, Gonpasar Rinpoche was yet to put down any roots. Likewise, Yongkyab Rinpoche of Sera Med and Serkong Tritul from Ganden Jangtse. It is they who are presently spearheading (the opposition). So, if we had imposed strict restrictions twenty years ago and implemented them effectively, we would not have these problems now.
However, since the restrictions we made nearly twenty years ago were ineffective, even though we did try, this whole mess has occurred. But imagine what would happen if yet another ten or twenty years were to pass (without taking action). If this were something that did not need to be restricted to start with, I would not have done so, and if I had I would have been wrong. But it is quite clear that something had to be done, whether you look at it from the point of view of accounts of the past, or the real situation at present, or from personal experiences. Whatever angle you look at it from, something had to be done. Therefore, the restrictions that I started to impose about two years ago actually came a bit late rather than too early. Once something like this has started, it is like a disease. When a large tumour has already grown, it will be painful to cut it out. It won’t be easy. However, if the tumour is not removed, it can threaten your life. Therefore, it is vital that it should be removed.
In my position I have some responsibility for the doctrine of Buddhism in general and the tradition of Jamgon Lama Tsongkhapa in particular. Secondly, I have some responsibility for the Ganden Phodrang (Government of Tibet). The great majority of the Tibetan people rely on me. That’s why (I can’t accommodate) someone who is not on good terms with Kalarupa, Palden Lhamo, or the Five Brother Kings, someone the Great Fifth Dalai Lama recognised as a perfidious spirit who had broken his pledges, who was also recognised as perfidious spirit by Lamas such as Phurchog Ngawang Jampa and Trichen Ngawang Chokden, both of whom were crystal clear Gelugpas whose word must be accepted as true. In the eyes of ordinary sentient beings, Kyabje Phabongkha Rinpoche was really an inestimably great master, but next to these great masters there’s just no comparison, is there?
Now, if someone were able to apply reasoning and support their case with citations from the scriptures, if they were able to interpret the meaning of past lamas’ statements with complete clarity, if they were able to state categorically “Yes, this is what this means, he said this with such and such purpose in mind, the reason for this is so and so ...” and prove things clearly and logically to the extent that we could feel quite convinced, then it would be a different matter. Otherwise, if you fail to meet such conditions, and still claim, without being able to offer a credible explanation, that (Dolgyal) is a great Dharma protector of Je Tsongkhapa’s tradition, it will be really difficult to accept. Therefore, I am trying to put into practice what many great Lamas of the past have said. You too should keep these matters in mind. Up to this point, with a few exceptions, most of you did the best you could. All of you, whether you are members of the Three Seats of Learning or the general public, and also you serving and retired abbots, senior Lamas and Geshes, understanding the vital reasons, have acted without mistake. I am really very happy. Thank you very much.
One reason I am saying all this is that whatever the reality may be, it is difficult to say that Dolgyal deliberately harbours ill will in his heart. When I first came to know him in Dromo. I found him to be quite impressive. In personal terms, he showed me great fondness and respect. However, as I have said elsewhere on other occasions, he seems to be like certain human beings for whom, no matter what they are involved with, even though their motivation is good, things start going wrong and turn out inauspiciously. This is how it is with Dolgyal. It is due either to negative prayers he made in past lives or due to some incident of negative interdependent origination. Such things happen and this is possible. Consequently, since this issue relates to the religious and temporal affairs of Tibet as a whole, and since I have a responsibility for them, I had to take up this task. I couldn't just turn away from it on the grounds that it was complicated and would be difficult to resolve in the short term. Since it is a matter closely related both to the Dharma and to our temporal affairs in general, it is an important issue. This is why it had to be done.
It is such a shame. Recently, lamas residing in Europe put together quite a strongly worded resolution as a result of a meeting they convened last year. I was also sent a letter. They have said, “During this generation the Gelugpa tradition has reached a point where it faces the danger of decline. A time has come when Lamas and disciples are not on good terms, and parents and children are not on good terms.” This is what they have written. And the person who is responsible for all this is me. (laughs) Some people even say that Gyalwa Rinpoche has actually taken birth in order to destroy the Gelugpa tradition. A long time ago, very long ago, poor Alo Choenze said that the fourteenth Dalai Lama had taken birth in order to destroy Buddhism in general and the tradition of Jamgon Lama Tsongkhapa Chenpo, in particular. And at the end he wrote:
O, mighty King of the Yamas along with your retinue of followers,
Destroy this man who harms the Dharma of Atisha and Lobsang Drakpa
(His Holiness jokes: Destroy this Amdo boy called Lhamo Dhondup, who harms the Dharma),
And look after the Dharma and those who uphold it as if they were your own son.
Poor Alo Choenze. He was like that by nature. Before he died, not long ago, he also fell out with his own son. Recently, when I visited Australia he was totally disillusioned with his father. He told me, “He was such a bad man. I told him, ‘You are not my father’ and we quarrelled a lot. As grounds for telling him he was not my father, I said, ‘My face doesn't look like yours. My nature is not like yours. So, you are not my father.” How sad, It is just a sorry state of affairs and nothing more. Not all, but some of the Lamas in Europe are like that too. You should be aware of these things, but there is no need to rush out and get angry with them. But, its important to be aware of what’s going on.
My main worry now is the young reincarnation of Trijang Rinpoche. Since (the opposition) have not been able to bring about any effect through other means, they are saying that His Holiness is condemning Kyabje Phabongkha Rinpoche and Kyabje Trijang Rinpoche. Since, I am (apparently) principally motivated by contempt for these two Lamas, I have just been using Dolgyal as the excuse. You please check whether or not this is true.
My own stand is that these people are now proving to be the real living perfidious spirits. It’s just such a shame. Last year, when I conferred the Guhyasamaja initiation during the inauguration of the new prayer hall of Gyutoe monastery, I wished very strongly that Trijang Rinpoche could also have been there. Some of you who were there at the time might remember this. Ling Rinpoche was there. I had instructed him to come especially for that purpose from South India. Both Ling Rinpoche and Trijang Rinpoche were graduates of Gyutoe, the Upper Tantric College, and since the College had built a new hall and I was giving an initiation there, I wanted to do it in the best possible way. So, I conferred the initiation according to the sand mandala and very much wished that both the young reincarnations could be present.
But Trijang Rinpoche was not able to attend. And then again recently, when Lati Rinpoche departed for the West, I told him, “There’s no need to say this to many people just now, but, since Trijang Rinpoche plans to return to India at the end of September it is important that he should do so. Since I am giving some teachings around that time, it would be really good if he could attend them. I am expecting to confer the initiation of the Sixteens Drops of the Kadamapas for the first time on that occasion and it would be very good if I could give it to Kyabje Rinpoche's reincarnation at that time. If that were possible, it would be a really auspicious way for me to repay the kindness of my lama. It would be really very good. But there is no need to spread this about just now, as that may give rise to obstacles.”
I also recently had a talk about this with the Abbot of Shartse College when he came to see me for the first time after he was appointed abbot, I told him too that this is roughly what I had planned. That was my initial plan. However, things didn't work out as I wished and there is nothing much to be done.
I am sorry that I have talked so much. I have told you all this in order that all of you will feel easy about these things. Probably, if you feel at ease, Dharma Raja will also feel at ease. This is all right because if we reach a time when Dharma Raja has become old and useless, then maybe the Gelugpas will need a new protector. Otherwise, there is no need for anybody else. I think the curved knife and the skull club of Dharma Raja definitely have some power. I am sure Je Rinpoche would have given responsibility for protecting his tradition to someone who was qualified for the task. It’s just not feasible that Je Rinpoche would have placed it in the hands of somebody who was incapable.
If we rely single pointedly on Six Armed Mahakala and Dharma Raja and seek their support, then, although I can't say whether you will receive immediate help with matters like business, with regard to more important things, I think they are infallible. If you are dealing with (thebs rang) those spirits who are said to have very small bodies, but who help people accumulate wealth, and you make small ritual cake offerings to them, it is possible that your business will be more successful. But, these deities, (Six Armed Mahakala and Dharma Raja) are only concerned with important and essential issues, so there is no room for fallibility.
