The Dalai Lama responds to Shugden Practitioners protest Part 1https://www.youtube.com/watch?v=gZfGaPrOOP0
wcangel1 year ago:
Three Dalai Lamas have opposed Dorje Shugden. These are the Fifth, Thirteenth and Fourteenth Dalai Lamas. And two Ganden Tri Rinpoches have opposed Shugden. These are the Hundredth and the current Ganden Tri Rinpoches.
HH Karmapa and HH Sakya Trizin and Chogyal Namkhai Norbu publically and formally oppose Dorje Shugden and support the Dalai Lama.
Even Phabongkha Rinpoche apologized for doing Shugden practice and promised to give it up. And Phabongkha Rinpoche was the main proponent of Dorje Shugden before "Geshe" Kelsang Gyatso and the New Kadampa.
More than 66 representatives from 58 monasteries and Buddhist institutes, including the Gaden Tripa Rizong Rinpoche, the Sakya Trizin, the Karmapa Rinpoche, the Menri Trizin, the Shabdrung Rinpoche, the Drukchen Rinpoche’s Representative Khenpo Tenzin and the Taklung Tsetrul Rinpoche’s representative Kathok Gezey Rinpoche attended the conference, as did representatives from the Jonang tradition of Tibetan Buddhism, said the exile Tibetan administration at Dharamshala on its Tibet.net website Jun 20.
A previous (100th) Ganden Tripa (Head of the Geluga Order), Lobsang Nyingma Rinpoche, stated:
“If it [Shugden] were a real protector, it should protect the people. There may not be any protector such as this, which needs to be protected by the people. Is it proper to disturb the peace and harmony by causing conflicts, unleashing terror and shooting demeaning words in order to please the Dharmapala? Does this fulfill the wishes of our great masters? Try to analyze and contemplate on the teachings that had been taught in the Lamrim [stages of path], Lojong [training of mind] and other scriptural texts. Does devoting time in framing detrimental plots and committing degrading acts, which seems no different from the act of attacking monasteries wielding swords and spears and draining the holy robes of the Buddha with blood, fulfill the wishes of our great masters?”
H.H. Sakya Trizin, Head of the Sakya Tradition:
“In the beginning the Sakya throne holder Sakya Sönam Rinchen bound Shugden to protect Dharma. However, neither Shudgen nor other worldly spirits were depended upon during prayer meeting at Sakya. The statue of Shugden was in some shrine rooms but in the lowest category in the pantheon. No Sakya follower has ever taken life pledging empowerment through the medium of Shugden … Later Shugden worship decreased strongly among Sakyas due to the efforts of three leading Sakya lineage lamas” [including the root Guru of Sakya Trizin who was] “extremely unhappy with Shugden practice and advised on the demerits of Shugden practice. One of his disciples, Ngawang Yönten Gyatso, took strong actions to remove Shugden statues from the Sakya monasteries and to destroy them. Khyentse Dorje Chang Chökyi Lodrö was also very unhappy with Shugden practice, although he didn’t destroy statues, he performed rituals to banish Shugden. Since these three leading Sakya Lamas were against Shugden, this practice declined greatly among Sakya followers.”
H.E. Tai Situ Rinpoche, one of the four main disciples of H.H. the Karmapa – Head of the Karma Kagyu Tradition:
“We Kagyu followers normally do not mention this name without fear. There is no Shugden practitioner among Kagyu followers. The reason why we fear the one I name just now, is because we believe that he causes obstacles to spiritual practice and brings discord in families and among the community of monks.'
H.H. Mindolling Trichen Rinpoche, the late Head of the Nyingma Tradition:
“Shugden is a ghost. We Nyingma practitioners do not follow him. We propagate only those protectors that were bound by Padmasambhava. Shugden came after Padmasambhava. Shugden is a hungry ghost in the human realm.”
Excerpt from Lord of the Dance: The Autobiography of A Tibetan Lama, By Chagdud Tulku, an eminent Nyingma master, Padma Publishing, 1992, Pilgrims Publishers Edition, Kathmandu 2001, page 107:
In Chamdo I first encountered the bitter dregs of sectarian friction between the Gelugpa and other traditions of Tibetan Buddhism… Although there were doctrinal differences among the traditions, sometimes strongly disputed in formal debates, in Kham there was generally both acceptance and cooperation.
Since both my father and stepfather were Gelugpa lamas, my mother’s family was Sakya, and I was trained in both Kagyu and Nyingma traditions, any outer sectarian divisiveness would have inwardly fragmented me.
I was spared this conflict until I listened to stories in Chamdo, and hearing them I felt uncomfortable and sad. People told me that previously several monasteries housing statues of Padmasambhava and Nyingma texts were located near Chamdo, but then a Gelugpa lama named Phabongkhapa came from Central Tibet. He had contempt for the Nyingma tradition and thought that its doctrine was false and its practitioners wrongheaded.
The dissension that ensued resulted in persecution, the destruction of many Nyingma texts and statues of Padmasambhava, and the conversion of monasteries from Nyingma to Gelugpa. This was followed by a severe drought and famine in the region.
Jamyang Khyentse Chokyi Lodro wrote to Jigme Damchoe Gyatsho about Phabongkhapa’s sectarianism:
Some followers of Ven. Phabongkha Dechen Nyingpo Rinpoche engaged in heated argument on the philosophical tenets of the new and the ancient. They engaged in many wrong activities like destroying images of Padmasambhava and those of other peaceful and wrathful deities, saying that reciting the mantra of the Vajra Guru is of no value and fed the Padma Kathang to fire and water.
Likewise, they stated that turning Mani prayer wheels, observing weekly prayers for the deceased etc. are of no purpose and thus placed many on the path of wrong view. They held Gyalpo Shugden as the supreme refuge and the embodiment of all the Three Jewels. Many monks from small monasteries in the Southern area claimed to be possessed by Shugden and ran amok in all directions destroying the three reliquaries (images of the Buddha, scriptures and stupas) etc. displaying many faults and greatly harming the teaching of Je Tsongkhapa, the second Conqueror.
Therefore, if you could compose an instructive epistle benefiting all and could publish it and distribute it throughout the three (provinces) U, Tsang and Kham it would greatly contribute to counteracting the disturbance to the teaching.
However, my faith began to waver a little, when I read the booklets we were handing out. The language used was very crude and full of insults, like an angry child had written it. This was the booklet that contained the phrase “The Saffron-Robed Muslim”, which was a phrase that stuck in my mind and disturbed me.
I thought to myself, “was this written by my Guru, who I believe is an enlightened Buddha? Even if it was not written by him, surely he must have approved this booklet!”
It did not add up for me at all. I had joined Buddhism to become a better person; someone more peaceful and kind. This was not what I had imagined Buddhism to be.
According to a NKT insider, "I was under the impression everyone was aware WSS is based at Manjushri run by Neill Elliott under Gyatso's instructions. I was sitting next to him when he was talking to Pema organising future demos. At the moment he has been asked to attack HHDL in anyway he can ie his teachings, speeches etc from Gyatso. Under him are 2 sangha and Lucy James. Everyone is aware it is Neill. I was living there when it was set up. It was discused openly enough." (Neill Elliott, aka Thubten, is one of the Gyatso heirs involved with sexual abuse as a senior NKT monk; the next Gyatso heir caught up in sexual abuse is Stephen Wass, aka Samden)."