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This biography was published in Tibet by Tso Ngon-People’s Publication. Jamyang Khyentse Wagpo was foremost from Sakya, but was a practitioner of the non-sectarian form of Buddhism. He was a great practitioner of the ‘Great Perfection’ or the Zogchen system of the old translation school Nyingma. His reincarnation was Jamyang Khyentse Choeki Lodoe. Although his practice was fundamentally based rooted in the Sakya tradition, he was a very strong practitioner of the Zogchen view. He also was a strong proponent of all other traditions such as Kagyu and Geluk. When he visited different monasteries, his attendant had to carry a yellow Pandita’s hat of Geluk, the red hat of Sakya, different kinds of Nyingma ceremonial hats, and Dakpo Laje’s hat of Kagyu. He used to put on the particular hat that would accord with the particular teaching that he would give. For example, if he was giving a Geluk teaching, he would put on the Geluk’s yellow hat. In this letter that he had sent to Ala Jigme Dhamchoe Gyatso, he speaks about the kind of activities that were carried by the students of Phabongkha Rinpoche.

The mother of ‘Yantsang Family’ [an aristocratic family in Tibet] was able to escape to India. She also told me that in another monastery near Chamdo Monastery, there had been nine different kinds of mediums claiming to be Dolgyal and his retinue, who then carried out disgraceful activities such as throwing statues of Guru Padmasambhava into water and so forth. Ala Jigme Dhamchoe Gyatso was one of the most prominent scholarly Lamas in the Amdo region of Tibet. His student Ala Tseten Shabdrung was also a great scholar. When I went to China, I met him on the way. Due to the derogatory outlook that people had of the Geluks during the last sixty years, has there been any benefit for the Geluk tradition? There had been much antagonism held against one another, which can only be disgraceful. For more than three hundred and forty years, Dolgyal remained controversial. The root stems from his falling out with His Holiness the 5th Dalai Lama. Tulku Dakpa Gyaltsen, who later became Dolgyal, had been decisively recognised by the Great 5th Dalai Lama as the fake reincarnation of Tulku Sonam Pelsang, the reincarnation of Panchen Sonam Drakpa, who succeeded in getting recognised.

[On 2nd Dec. 2002, His Holiness gave a talk to the public that mainly consisted of students and staff members of TCV Bylakuppe School in south India. The following is an excerpt from that talk.]

In the beginning, I also propitiated Dolgyal. Gradually, I came to realise that this practice was not only inconsistent with the general teachings of Buddhism, but that it also deviates from the thoughts of Tsongkhapa and his spiritual heirs. Dolgyal is not only a non-human spirit, but also a wrathful and a perfidious one. Not only would it be difficult for someone propitiating such a spirit to find success in this life, but there would also be a risk of taking birth later as one of the followers of a wrathful-spirit. In cases of many who liked propitiating wrathful spirits overtly while alive, it appears to hold true that they are born as followers of the spirit that they had propitiated earlier. We have many examples of people taking birth as wrathful local spirits. However, on the other side, I feel that Tsongkhapa’s protectors such as Mahakala and Dharma Raja are totally reliable as they are trans-worldly deities. For example, the ‘Wish-Fulfilling Mahakala’ not only removes hindrances in this life, but also leads you on to the path of enlightenment in your future lives. We should propitiate such protectors, and should not rely on those whose propitiation might outwardly bring some financial benefits in this life, but is virtually similar to the act of accumulating karmas to be born in their midst in the long run. There is no real purpose in this.

This is an issue that dates back to more than three hundred years. Whatever reasons that I have set forth for you, you should examine to see how much truth is there in my words. I have definitely not started this on a whim. Go back into history and investigate thoroughly. In short, my advice is based on my own personal experience and is given with a sense of genuine concern for you. I have nothing to gain from this. I know that speaking on this issue is not appreciated by many. As I have the political and spiritual responsibility [of Tibet], I only wish to preserve intact the same appreciation that people have for Buddhism, and especially for the unique tradition of Tsongkhapa. Whether you want to listen to me or not is entirely at your will. I will not plead with you to follow my advice. Even if you were to go by turning yourself upside down, I will have nothing more to say.

It is important to consider the risks as well as benefits that this practice can have for you as an individual, as well as for the general wellbeing of Tibetan Buddhism and Tsongkhapa’s tradition. You should also look into the lives of many recent Lamas and Geshes who had practiced Dolgyal strongly. It is rare for them to succeed in this life, and the same applies to their reincarnations in future lives. If you analyse this issue thoroughly, you will come to see the truth. However, if you want to foolishly and adamantly continue your practice, it is a different case.

[On 16th Aug. 2005, His Holiness gave a talk to some Tibetans who had arrived from Tibet. The following is an excerpt from that talk]

Although the Buddhist tradition that has taken root in our society is a very excellent one, our mistaken perceptions seem to derail our course of practice and contribute towards its degeneration by giving much importance to worshipping mundane spirits and nagas [aquatic gods]. If the god to propitiate is free of any contention or controversy, just like the Five King-Protectors and the Twelve Tenmas [a group of twelve worldly deities of Tibet] who have been free of controversy since the time of Guru Padmasambhava, it is another matter. However, Dolgyal, who came into being more than three hundred and sixty years back, has always remained controversial. Initially he was propitiated by the Sakyas, and gradually the practice made its way into the Geluk school. However, it was not practised by the majority. Its practice was very insignificant in Domed Region [Amdo]. In Kumbum and Tashi Khyil, it was not even heard of before. Similarly, in U-Tsang, it was not associated with the major monastic seats such as Gaden, Drepung and Sera. Perhaps one or two houses within these monasteries might have had a connection with him. However, his propitiation has always remained controversial.

Thus, Dolgyal’s historical fallout with the Gaden Phodrang Institution; his role in hampering mutual respect and appreciation between all religious traditions of Tibet; the reduction of the rich Buddhist practice into the propitiation of gods and nagas that brings about degradation, and Dolgyal’s controversial nature throughout, from the beginning until now, are the three most important points behind my opposition to Dolgyal’s practice. I have heard that there are some of you here who wish to give up this practice although you were associated with this from Tibet. I only wish to commend you for your decision. I am very happy to hear this. Be happy and I can assure that Dolgyal will not come down on you. There were many who decided to follow my direction when I told them of the risks and benefits associated with this practice. Not all of them were Tibetans; there were many from Ladakh and Tawang who also decided to give up Dolgyal. I haven’t heard about any of them experiencing any difficulty afterwards.

However, some chose to continue with their practice; this is their right to do so. Whatever kind of gods they want to worship is completely their own freedom. Even if they were to go by turning their whole bodies upside down, it is their own freedom. I have nothing to say to them.

An extract from the ‘Sternstunde’ transcript (Swiss television) of an interview conducted with Mr. Prithvi Raj, SP Kangra on the triple murder at Dharamsala:

Prithvi Raj (PR), Chief Police of Kangra District: We have identified two of the murderers, and we have clear indications that the murderers are directly linked to the Shugden association and directly connecting these murderers with the case. But so far we have not been able to arrest them. One is called Tenzin Chozin, the other is called Lobsang Chodrak. Before the murder, the principal received threatening letters from the Shugden association. gen_bPR: First of all, on the location where the murders took place, we found a letter, written by the Shugden association and signed by Chime Tsering, who is the president (secretary) of Dorje Shugden Charitable Trust. This letter is the threatening letter to the monk Lobsang Gyatso, and it proofs the direct connection of murderers with Shugden. This is one of the links. Then these murderers were living in Majnu-ka-tilla in Delhi, another evidence that they maintained contact with the Shugden Centre. This made our label on the case file: linking these two murderers with Chime Tsering. Because on the day on which Lobsang Gyatso returned from Singapore, he spent the night in Delhi. On the next day, when he was coming to Dharamsala, he was followed by these murderers. At Ambala they somehow had a car breakdown. They then called to Delhi. They dialed the number of the president (secretary) of the Shugden association, at the number of Mr. Chime Tsering. They talked to him, and we have word traced that call.  On the basis of some evidence we have found in Kalsura, in the district of Mandi, some pictures, which show the president (secretary) of the Shugden association along with the murderers. This is another evidence that links the murderers with the Dorje Shugden association. We from the police are convinced that these murderers were engaged to assassinate the principal of the Dialectic School, Lobsang Gyatso. The principal was always opposing the Shugden worship and he was propagating the ideas and ideologies of His Holiness the Dalai Lama. The Station House Officer (SHO), Bylakuppe, Mr. M.M. Mahadevaya’s statement regarding the assault on Mr. Phurbu Sithar; when he was the representative of the Tibetan government in exile at the Deckyi Larso settlement, Bylakuppe, Karnataka, India. According to our investigation, the assault which has taken place on Dekyi Larso representative Mr. Phurbu Sither and his wife reveals that these accused persons belong to (monks of) Pomra Khangtsen group. I know there are a lot of differences about worshipping of god Shugden Dorjee amongst Tibetans as well as lamas of this area, particularly this Shugden group, Pomra Khangtsen. I can say they are responsible for attacking the Representative and his wife.

Few images of recent violent activities by Shugden fanatics (Graphic)