Tibet’s Teacher of Teachers: Reading Kyabje Trijang Rinpoche’s Autobiography
His Holiness Kyabje Trijang Rinpoche’s autobiography The Magical Play of Illusion: The Autobiography of Trijang Rinpoche. Click on image to enlarge.
The incomparable Third Trijang Rinpoche, Lobsang Yeshe Tenzin Gyatso (1901–1981) is widely regarded as one of the most influential Tibetan Buddhist masters of our time. He was an emanation of the tantric Buddha Vajra Yogini who appeared in the form of a lama. Trijang Rinpoche rose to prominence with the nurturing, blessings and teachings of the great Kyabje Pabongka Dechen Nyingpo whom Trijang Rinpoche referred to in his autobiography as “Kyabje Vajradhara”.
This extraordinary lama’s extraordinary life was recorded in an equally extraordinary biography which students from Kechara had the merits to study together, and share below what they learned about one of the most eminent masters to have ever left Tibet.
Originally composed in Tibetan, it took decades of hard work for the English translation of this biography to finally be published. But the incredible thing is that this biography might never have come to be. Although Kyabje Trijang Rinpoche was so highly respected and erudite, he was also extremely humble and did not think highly of himself. Thus, it was only due to the hundreds of requests from his students, including His Holiness the Dalai Lama, that Kyabje Trijang Rinpoche was left with no choice but to pen his autobiography. It is this treasure trove of knowledge about Tibetan culture, religion, the monastic system, the tulku system, the education system and much more, which has been translated into English for the first time by Sharpa Tulku, a widely respected translator and an authentic source of monastic knowledge.
Atisha Dipamkara Shrijñana.
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Kyabje Trijang Rinpoche’s special qualities manifested not just in the magnificent deeds he performed throughout his whole life, but also in the long line of previous incarnations of Tibetan and Indian masters that preceded him. Kyabje Trijang Rinpoche’s incarnation lineage can be traced all the way back to the time of Buddha Shakyamuni when he was Chandaka, the charioteer of Prince Siddhartha who played an instrumental role in the Prince’s journey to Buddhahood.
But the incarnation line actually bearing the name ‘Trijang’ began when a predecessor, the 69th Gaden Tripa Jangchub Chopel, ascended the Gaden throne – the name ‘Trijang’ is a portmanteau of the Tibetan words ‘Tripa’ and ‘Jangchub’. The word ‘Tripa‘ literally means “throne-holder” and the Gaden throne-holders are considered Lama Tsongkhapa’s representative on earth. They are so highly revered that an incarnation line will begin from that lifetime onwards. In this case, Jangchub Chopel became the 1st Trijang Rinpoche, whilst the 85th Gaden Tripa Tsultrim Palden became the 2nd Trijang Rinpoche.
Kyabje Trijang Rinpoche’s previous incarnations also include:
- Chandrakirti (c. 600-650), the famous Indian pandit who was the spiritual son of Nagarjuna and the Madhyamaka philosopher and commentator of the Prasangika-Madhyamaka tradition.
- Shantarakshita (c. 725-788), the great Indian Buddhist scholar who was one of three luminaries who helped to establish Buddhism in Tibet. Together with King Trisong Detsen and Padmasambhava, Shantarakshita built the first Buddhist monastery known as Samye.
- Atisha Dipamkara Shrijñana or Jowo Je (c. 982-1054). Atisha revived Buddhism in Tibet and he arranged Buddha’s teachings in a systematic manner, writing the first Lamrim text called Lamp for the Path to Enlightenment. Atisha’s followers founded the Kadampa religious order, forerunner of the Gelugpa lineage and it was Atisha who introduced the prevailing Indian lineages of Method and Wisdom as well as brought the Vajrayana tradition into Tibet.
- Geshe Langri Tangpa (1054-1123), the Kadampa master, great hidden yogi and disciple of Potowa. He composed the Eight Verses of Mind Transformation and was well-known for his realisation of ‘Exchanging Self with Others’.
- The 8th Karmapa Mikyo Dorje (1507-1554). It is believed that in that lifetime, Kyabje Trijang Rinpoche switched places with the Karmapa, head of the Karma Kagyu lineage. This means that he was recognised as the Karmapa while the Karmapa was recognised as a Trijang incarnation. This was interpreted to be an act of “divine play” on the part of both incarnations. A divine play is a display of unconventional actions and circumstances of highly attained masters in order to bring great benefit to many. In this case, the switch was seen as a statement about the universality and validity of all Tibetan Buddhist lineages because both lamas rose to become masters of their respective lineage.
The complete list of Kyabje Trijang Rinpoche’s previous lives can be found in the appendix of the autobiography itself. The following are some of the impressions that were formed about this great master during a reading of the autobiography.
The Purest of Monks
His Holiness the 13th Dalai Lama conferred full ordination vows on Kyabje Trijang Rinpoche. Later, Kyabje Trijang Rinpoche would become one of two tutors to the reincarnation of his vows preceptor, His Holiness the 14th Dalai Lama. Click on image to enlarge.
Kyabje Trijang Rinpoche received his first initiation, the Kalachakra, from Serkong Dorje Chang when he was just eight years old. The ceremony was held at the grand assembly hall of Gaden Monastery in Tibet. By then, the young Kyabje Trijang Rinpoche had already met Kyabje Pabongka Rinpoche and received many teachings on Sutra and Tantra. His Holiness the 13th Dalai Lama conferred full ordination vows on Kyabje Trijang Rinpoche in 1919, when the latter was just 18 years old. Kyabje Trijang Rinpoche was later appointed the Junior Tutor to His Holiness the 14th Dalai Lama, the reincarnation of his vows preceptor.
Kyabje Trijang Rinpoche’s life was a perpetual stream of holy activities. He divided his time between performing rituals, going on pilgrimages, participating in debates, mediating between rivals, teaching, travelling, writing and making offerings. All his actions were in accordance with the Dharma and in strict adherence to his monastic vows. He remained a pure monk until he entered clear light in 1981.
Kyabje Trijang Rinpoche was often asked to bestow tantric initiations. He focused principally on propagating Vajra Yogini and Avalokiteshvara (in the form known as Chenrezig Ngesung Kundrol). He was often asked for Vajra Yogini initiations because Kyabje Trijang Rinpoche was considered the supreme emanation of Vajra Yogini appearing in the form of a lama. Therefore, an initiation from him is akin to receiving the initiation from Vajra Yogini herself.
His Holiness Kyabje Pabongka Rinpoche with his heart disciples. Kyabje Trijang Rinpoche is at the bottom left of the painting. Click on image to enlarge.
Kyabje Trijang Rinpoche was always concerned about the survival and proliferation of the Gelug lineage, especially in the later stages of his life after China invaded Tibet. In his senior years, Tibetans were already living in exile in India and many Tibetan lamas, tulkus and geshes struggled to re-establish the monastic institutions and curriculum as these had been in Tibet. When the incarnation of his guru Kyabje Pabongka Rinpoche entered clear light at a young age, Kyabje Trijang Rinpoche expressed his grave concern for the lineage. He said that the young incarnation had all the qualities of learning, ethical discipline and compassion, as well as the ability to carry out the responsibilities of upholding the Dharma but he was unable to fulfil his potential as he had passed away prematurely. Kyabje Trijang Rinpoche regarded the survival of the lineage as his utmost priority and took it upon himself to search for the reincarnation of his guru.
His Holiness Kyabje Trijang Rinpoche. Click on image to enlarge.
As he grew older, Kyabje Trijang Rinpoche was known as an accomplished statesman and diplomat whose counsel was often sought during times of conflict. From the autobiography, it can be seen that everything Kyabje Trijang Rinpoche did was in accordance with monastic conduct and discipline. As a tulku, he carried himself in a manner befitting his rank in the monastery. Kyabje Trijang Rinpoche was so well respected that he even won over detractors who initially did not believe he was the right incarnation. At one point, supporters of Chagong Beda Tulku, the rival claimant, even attempted to assassinate Kyabje Trijang Rinpoche.
The threat to Kyabje Trijang Rinpoche never really dissipated until the rival claimant passed away in 1932. Even in the face of such grave and imminent danger, Kyabje Trijang Rinpoche carried himself with dignity and focused on his studies, showing no concern for title, rank or position. It was clear to the young tulku that Dharma studies and Dharma accomplishments were more important and that remained the case his entire life. He always strongly opposed any retaliation against those who threatened him, saying that it went against his vows. Furthermore, he did not even attempt to expose the sins of the perpetrators or bring them to justice. When one of his own disciples who had betrayed him by supporting the rival claimant passed away, the compassionate Kyabje Trijang Rinpoche performed the funerary ritual of transferring the consciousness for him. He clearly harboured no ill-will nor bore grudges, regardless of what was done to him.
A Scholar Par Excellence
Kyabje Trijang Rinpoche had a phenomenal memory and a penchant for the teachings. When he was a child, he learnt the Tibetan alphabet in a single day. He memorised philosophical texts as if he was recalling them from memory. From the time his first teacher, Ngakrampa made him memorise his first text, Chanting the Names of Manjushri, the young tulku was able to recite it on a daily basis and firmly planted the blessings of Manjushri in his mind-stream.
Kyabje Trijang Rinpoche was only interested in study and practice, and remained so throughout his life.
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When Kyabje Trijang Rinpoche was six, his half-brother, Khamlung Rinpoche came to visit him from Sera Monastery. He brought a gift for Kyabje Trijang Rinpoche, a reading primer that was meant to teach children his age to read. To his surprise, the young tulku had already learnt by heart most of the complicated scriptural text with the title Ornament of Clear Realisation by Maitreya, as well as several other ritual texts. Students at the monastery were required to recite texts from memory during the winter session. The young Kyabje Trijang Rinpoche was able to recite 1,000 folios (pages in the traditional Tibetan loose-leaf scriptural books known as pecha) and he often won first place for his incredible mnemonic skills. Kyabje Trijang Rinpoche was also a voracious reader; he read the entire Narthang edition of the Kangyur collection from Tengyeling Monastery that was once kept in his home. Thus, he was able to add to the huge store of Buddhist scriptures that he had already committed to memory.
When he was nine, the young Kyabje Trijang Rinpoche received his first academic degree, the ‘kachu’ title from Gaden Monastery. The examination for the kachu degree covered 10 subjects. During the award ceremony, the young tulku was required to recite passages from any text he had studied. He effortlessly recited two pages of Je Tsongkhapa‘s Essence of Eloquence Distinguishing the Definitive and Interpretive, much to the admiration, praise and respect of the assembly. To celebrate his success in the kachu examination, he made many offerings to the monastery.
Gaden Monastery in Tibet. Kyabje Triijang Rinpoche spent his most formative years here, before leaving Tibet in 1959 to live a life in exile in India. Click on image to enlarge
At the age of 19, after years of study, Kyabje Trijang Rinpoche took his Geshe Lharam examination during the Great Prayer Festival (Monlam Chenmo). It usually takes decades of study and debate within one’s own monastery before a monk is qualified to sit for this exam. During the examination, he gave a presentation on the five main subjects of Logic and Epistemology, the Middle Way Philosophy, Perfection of Wisdom, Vinaya and Abhidharma. After that, the greatest scholars of Sera and Drepung Monasteries debated with Kyabje Trijang Rinpoche, inundating him with questions to test his mastery of the subjects. Due to his excellent answers and rebuttals, he was awarded the Geshe Lharam degree with honours (third category) together with Demo Tulku. This was a great honour considering he was competing with the best scholar-monks from all three monastic seats of Gaden, Sera and Drepung, whose collective population numbered in the tens of thousands.
H.H. Kyabje Trijang Rinpoche in his younger days. Click on image to enlarge.
In 1941, Kyabje Trijang Rinpoche was summoned to the Norbulingka Palace where the Regent of Tibet formally appointed him Junior Tutor to His Holiness the young 14th Dalai Lama while Kyabje Ling Rinpoche was appointed the Senior Tutor. Kyabje Trijang Rinpoche performed his duties so well that in 1953, he was commended for his extraordinary service in giving teachings to the Dalai Lama. The education the two tutors provided led to the Dalai Lama performing extremely well in his Geshe examinations held on the upper floors of Lhasa’s Central Cathedral called the Tsuglagkhang, better known as the Jokhang Temple or “The House of Lord Buddha”.
His Holiness the Dalai Lama debating during his 1959 Geshe Lharampa exams in Lhasa, Tibet. That the Dalai Lama excelled in these exams, the highest in the Gelug school of Buddhism, has been attributed to the education he received from his two tutors, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche. Click on image to enlarge.
Upholding the Dorje Shugden Lineage
It is a well-known fact that Kyabje Trijang Rinpoche’s main Dharma Protector was Dorje Shugden, a practice he received from his root teacher, Kyabje Pabongka Rinpoche. Though this English translation of the original autobiography in Tibetan attempts to mask Kyabje Trijang Rinpoche’s close connection with Dorje Shugden, it is still evident through the 56 times Dorje Shugden was mentioned in the book that Kyabje Trijang Rinpoche had an extremely close relationship with this Dharma Protector and actively taught this practice to many high lamas, tulkus, geshes, ordinary monks and practitioners. It is through these lamas that the Dorje Shugden practice was further disseminated to the masses, spreading it throughout the Gelug sphere of influence.
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In fact, at one point in the book, Kyabje Trijang Rinpoche writes that he felt Kyabje Pabongka Rinpoche‘s instruction to him to compile and compose the Dorje Shugden thread-cross ritual texts meant that “he [Pabongka Rinpoche] was charging me to complete his work regarding this protector of the Dharma.”
In other words, the development and proliferation of Dorje Shugden’s practice were important enough to be regarded as part of Kyabje Pabongka Rinpoche‘s life’s work. This means that Dorje Shugden was considered just as important as a Vajra Yogini sadhana and the Lamrim teachings (later published as Liberation in the Palm of Your Hand), amongst the many other legacies of Kyabje Pabongka Rinpoche.
In addition, Kyabje Trijang Rinpoche wrote the commentary on an elaborate biographical praise of Dorje Shugden composed by Kyabje Pabongka Rinpoche entitled Music Delighting the Ocean of Protectors. He was requested to do so by Trungsar Rinpoche and many other lamas and dignitaries. In conducting the research, Kyabje Trijang Rinpoche was able to find anecdotes and details about Dorje Shugden’s incarnations and their backgrounds, as well as the various rituals and prayers associated with the practice. Thus, he was able to set the stage for the propagation of Dorje Shugden’s practice with explanations of the lineage and teachings. Much of what is known about Dorje Shugden’s incarnation lineage and the origins of his practice is derived from this authoritative text.
Furthermore, Kyabje Trijang Rinpoche wrote about consulting Dorje Shugden oracles on many occasions. One of the most significant occasions resulted in Dorje Shugden saving the Dalai Lama’s life and, as a result, the future of the Tibetan people, religion and culture.
Kyabje Trijang Rinpoche consulted the Panglung Oracle, through Rato Rinpoche, regarding the course of action to be taken by His Holiness the Dalai Lama during the tragic 1959 Tibetan Uprising. The Protectors Palden Lhamo, Nechung and Gadong had all given their respective advice but the Dalai Lama needed reassurance, and so he sought the final confirmation from Dorje Shugden.
Dorje Shugden’s advice through the Panglung Oracle was that the Dalai Lama should leave Tibet immediately. The Protector also provided an escape route and various instructions to ensure the safety of the Dalai Lama and his retinue. By following Dorje Shugden’s advice, the Dalai Lama managed to escape Tibet that fateful night and made it to India safely.
Kyabje Trijang Rinpoche also mentions that he met with Drakpa Samdrub, the son of the previous Panglung Oracle, in order to train him to be the next Dorje Shugden oracle. The Panglung Oracles are a lineage of oracles especially famous for their Dorje Shugden trances and unlike the oracles of other protector deities, Dorje Shugden oracles have an unblemished reputation for being highly accurate and therefore, extremely beneficial. In this way, Kyabje Trijang Rinpoche made sure that this tradition of consulting Dorje Shugden via his oracles would continue to benefit people to this day.
The practice of propitiating and consulting Dorje Shugden is highlighted many times within the 56 mentions of Dorje Shugden in the autobiography. It is made clear that Kyabje Trijang Rinpoche taught the practice to many important high lamas and dignitaries, thus contradicting claims in the book’s Introduction that “the practice of Shukden was not a central element of Rinpoche’s commitments.” If it was not an important practice or a ‘central element’, why would Kyabje Trijang Rinpoche, the Dalai Lama’s own guru, so frequently spread and teach the practice? It is clear just from how many times Dorje Shugden is mentioned in the autobiography, which was recorded by Kyabje Trijang Rinpoche’s own hand, that the Protector played a major role in Kyabje Trijang Rinpoche’s life and teachings.
It is possible that references to Dorje Shugden in the autobiography may not be obvious to the casual reader. On pages which sometimes contain a dozen or so Tibetan names, references to Dorje Shugden can easily escape the reader’s attention, especially if there is an intent to downplay them. Furthermore, Dorje Shugden is variously referred to as “Shukden”, “Gyalchen” and even occasionally as “the protector with the name Dorje”. Nevertheless, the mere fact that Dorje Shugden is mentioned in some capacity 56 times confirms that Kyabje Trijang Rinpoche regarded the practice as an important part of his commitments.
The close connection between Kyabje Trijang Rinpoche and Dorje Shugden is evident in the book, meaning that it would be impossible to criticise Dorje Shugden and his practitioners without condemning the very foundation of the Gelug lineage. Kyabje Trijang Rinpoche is known as the “teacher of teachers”, having trained and taught some of the most prominent Buddhist masters and teachers of the 21st Century. Thousands upon thousands of monks can trace their vows, knowledge, tutelage and training directly to Kyabje Trijang Rinpoche and it is these monks who are out in the world today propagating the Dharma. Hence, to criticise one of Kyabje Trijang Rinpoche’s practices is to criticise the very foundation of the Gelug tradition.
There is plentiful evidence in the autobiography that points to the close connection between Kyabje Trijang Rinpoche and Dorje Shugden, and the manner in which he composed texts and proliferated the practice. Although the publishers attempted to downplay this connection, the fact that they did retain the many references to Dorje Shugden (instead of omitting them altogether) is a pleasant surprise.
Another pleasant surprise is the Foreword by His Holiness the Dalai Lama which can be seen as an endorsement of Kyabje Trijang Rinpoche’s statements regarding the Protector. This is surprising considering that the Dalai Lama himself had made the claim that Kyabje Trijang Rinpoche was mistaken when it came to the nature of Dorje Shugden. If Kyabje Trijang Rinpoche was truly wrong, then why allow the publication that contains many passages praising and promoting Dorje Shugden? Why provide a Foreword to it at all? The fact that the Dalai Lama allowed the publication of the book also endorses all 56 mentions of Dorje Shugden in it.
The publication of this book has been regarded by some as a welcome turn of events, considering the formal ban on this practice. The ban began to take shape in 1996 in the form of a Tibetan Government resolution prohibiting the practice. In the 23 years since then, Dorje Shugden practitioners have been slandered and denounced as enemies of the state. To ensure the ban would be acceptable by the people of the West, it was dressed up merely as a religious advice. In the Tibetan community, however, the ban took the form of multiple decrees issued by the Dalai Lama stating that the practice was against the teachings of the Buddha. Dorje Shugden practitioners were barred from all public Tibetan institutions including government offices, shops, schools, clinics and monasteries.
Meanwhile, there was a purge of Shugden lamas and practitioners from monasteries. Gaden Shartse split into two monasteries, with the new monastery called Shar Gaden while the split of Sera Mey created Serpom Monastery. The persecution of what was once a popular Protector drove the practice underground. It tore apart the social fabric of Tibetan communities in India, polarising it between Dalai Lama loyalists and those who chose to publicly practise Dorje Shugden.
The publication of Kyabje Trijang Rinpoche’s autobiography may be viewed as a departure from the Dalai Lama’s stance on Dorje Shugden. Otherwise, why allow the publication and promotion of the autobiography of a lama who was so clearly instrumental in propagating Dorje Shugden? And, once again, why provide a Foreword at all? With the Dalai Lama’s seal of approval (in the form of a Foreword), Kyabje Trijang Rinpoche’s autobiography has the effect of validating the lineage and practice of Dorje Shugden, despite the feeble attempts to downplay it.
Even a casual reading of the book overwhelms the reader with the number of positive references to Dorje Shugden. Therefore, if one were to carefully read the book, it is easy to conclude that Dorje Shugden is not just a minor practice. On the contrary, he seems to be highly regarded by practitioners and his practice was seen to be so beneficial that Trijang Rinpoche was tasked by his own root teacher, Kyabje Pabongka Rinpoche to compose commentaries and rituals for it. Kyabje Trijang Rinpoche felt it was Kyabje Pabongka Rinpoche’s way of requesting his disciple to continue his life’s work of developing and proliferating the practice.
Kyabje Trijang Rinpoche was highly revered by the entire Buddhist community and it would have been impossible for the Dorje Shugden ban to be properly enforced during his lifetime. If Kyabje Trijang Rinpoche had been alive during the imposition of the ban, just his spiritual influence alone would have rallied many high lamas, geshes and ordinary monks to remain steadfast in their practice of Dorje Shugden. Furthermore, the Dalai Lama would have been seen as opposing the main Protector practice of his own teacher. Thus, the ban on Dorje Shugden would not have been as effective during Kyabje Trijang Rinpoche’s lifetime and could only happen many years after he entered clear light.
Upon careful examination, the implications of this book are enormous. The Dalai Lama’s seal of approval means that the book has been personally vetted by the Dalai Lama’s private office and approved by the Dalai Lama himself. The Dalai Lama’s endorsement would have been deliberate because it is inconceivable that the Dalai Lama made a mistake in issuing the Foreword to such an important book, or that the publication of the book was beyond his or the Tibetan leadership’s control.
Furthermore, within the Dalai Lama’s Foreword, he also:
- Acknowledges that past Gaden Tripas (Trijang Rinpoche’s previous lives) relied on Dorje Shugden. Since the supreme head of the Gelug lineage propitiated this Protector, it means that the practice had been authenticated and was definitely not a minor peripheral practice
- Writes that Dorje Shugden worshippers do not experience negative effects from their practice and in fact, they can reincarnate successfully as evidenced by Kyabje Trijang Rinpoche’s incarnation (who currently resides in Vermont, USA)
- Confirms that there is a Dorje Shugden practice lineage. Thus, he acknowledges that Dorje Shugden has an authentic lineage stemming from Kyabje Pabongka Rinpoche’s teacher, Takpu Dorje Chang
All of this clearly contradicts and refutes whatever has been falsely claimed in the past regarding the supposed harm caused by relying on Dorje Shugden.
Conclusion
After reading the book in its entirety, the profound and lasting impression that one gets is that Kyabje Trijang Rinpoche was a truly pure monk, unassuming and unpretentious. To the casual reader, he may come across as self-deprecating but in reality, he was a humble practitioner, in the purest traditional sense of what it means to be a Gelug lama and Kadampa master. His humility was the result of perceiving the world through the eyes of a true renunciate, with renunciation being the first of the Three Principal Aspects of the Path taught by Lama Tsongkhapa.
Kyabje Trijang Rinpoche was also one of the finest scholars ever produced within the framework of the traditional monastic system of old Tibet. He had a natural ability to memorise scriptural and ritual texts, and his ability reflected that of someone who had understood, realised and accomplished the essence of the texts themselves. He was a skilled debater, an adept tantrika and a natural poet who was unsurpassed in his knowledge of the classics and the treatises. He was so well-regarded for his conduct and knowledge that he was appointed the Junior Tutor to the Dalai Lama. In spite of the obstacles that he faced throughout his life, including the criticism and doubts directed at him by detractors, Kyabje Trijang Rinpoche resolutely held his vows and never once retaliated or even entertained thoughts of retaliation. He forgave those who spoke against him, treating them with the same compassion with which he blessed those who supported him. He taught tirelessly, nurturing countless teachers, scholars, healers, doctors and oracles, and worked to establish institutions, monasteries, schools and cultural programmes once he was in exile. His compassion for sentient beings was all-encompassing and remains unrivalled, even to this day.
In the autobiography, it is obvious that Kyabje Trijang Rinpoche had all the special qualities of an unerring master. In view of his qualities, there is no reason he could have been mistaken about the nature of Dorje Shugden. It is inconceivable that someone so special and accomplished, who initiated hugely beneficial works and dedicated his life to the Dharma and the Tibetan people, could have been wrong about relying on Dorje Shugden. There is not even a hint in the book that Kyabje Trijang Rinpoche regarded Dorje Shugden as a worldly protector. In fact, he was a prolific author of works aimed at promoting the practice of Dorje Shugden, a Protector whom he taught was an emanation of the Bodhisattva Manjushri. Even the Dalai Lama acknowledged in his Foreword that “since his predecessors had close ties to the practice, as did his root lama Phabongkha Rinpoche, it is understandable that my late tutor followed them in propitiating Dölgyal (Dorje Shukden).”
In his statement, the Dalai Lama acknowledges the fact that Kyabje Trijang Rinpoche had practised Dorje Shugden in his previous life and had reincarnated successfully to continue practising. This statement alone disproves the claim that Dorje Shugden is a spirit. If Kyabje Trijang Rinpoche was a “spirit worshipper”, this would mean he had broken his Refuge Vows which would have led to a negative rebirth. In actuality, the current and perfect incarnation of Kyabje Trijang Rinpoche, who today resides in Vermont, USA, was recognised by His Holiness the 14th Dalai Lama himself. Thus, this acknowledgement and recognition by His Holiness alone contradicts the very foundation of the Dorje Shugden ban.
In recent times, His Holiness the Dalai Lama seems to have taken a conciliatory stance on several key issues. For example, on the topic of the Chinese 11th Panchen Lama Gyaincain Norbu, the Dalai Lama gave verbal recognition of this Chinese-backed Panchen Lama. The Dalai Lama explained that high lamas like the Panchen Lama can have many emanations including the traditional body, speech, mind, qualities and activity emanations. In saying this, the Dalai Lama is implying that it is possible for two Panchen Lamas to exist at the same time i.e. the Panchen Lama he (the Dalai Lama) recognised and the Panchen Lama recognised by China.
Interestingly, the landmark October 2018 meeting between Karmapa Ogyen Trinley Dorje and Karmapa Thaye Dorje in France is widely rumoured to have been orchestrated by the Dalai Lama, to heal the decades-long rift amongst Karma Kagyu followers of these two rival claimants to the Karmapa throne.
Therefore, the Dalai Lama’s stamp of approval for the publication of Kyabje Trijang Rinpoche’s autobiography, with its 56 mentions of Dorje Shugden, could be the Dalai Lama’s move to heal the huge rift between Dorje Shugden practitioners and non-practitioners.
Unfortunately, the Dalai Lama is unlikely to ever openly say he was mistaken about the Dorje Shugden ban simply because it would jeopardise his spiritual authority, especially amongst the millions of Tibetans who view him as a living Bodhisattva and unerring master. It is logical that he would adopt a conciliatory stance on this issue rather than openly acknowledge a mistake and undermine the sanctity of his other statements and teachings. The endorsement of a book highlighting Dorje Shugden’s connection with one of Tibet’s greatest teachers in living memory may perhaps be a sign of a gentle transition to a reversal of the Dorje Shugden ban.
Today, the Tibetan leadership continues to falsely assert that all Dorje Shugden practitioners and anyone associated with them are corrupt and bad. According to their flawed train of thought, it would follow then that Kyabje Trijang Rinpoche, who was the Dalai Lama’s guru, is a corrupted lama because he practised Dorje Shugden. This is according to the Tibetan leadership’s assertions.
Hence, for all accounts and purposes, His Holiness should not have endorsed this book, or even acknowledged its existence, because it is about one of Tibet’s greatest lamas, who practised Dorje Shugden, who also happened to have been his teacher. And yet the fact this book has been published demonstrates that simply because you rely on Dorje Shugden, it should not and will not affect the pure spiritual nature that you possess inside, as embodied by Kyabje Trijang Rinpoche.
It would also be prudent for us to remember that His Holiness was not Kyabje Trijang Rinpoche’s only student. Kyabje Trijang Rinpoche was a teacher with tens of thousands of other disciples and if we were to judge someone’s life based on a single protector they practised, and eliminate and ignore everything else they accomplished, it does not sound like a form of ‘Buddhism’ anyone would be interested in.
It is sad that this wonderful book has to be read as that of a Dorje Shugden lama’s autobiography. It should have been read as the autobiography of a very good monk, who was the product of a fallible monastic system that produced infallible teachers, luminaries and graduates. THAT is how the book should have actually been read but unfortunately, it is a reflection of the times we are in now, which necessitates its reading as the autobiography of a lama who relied on and was devoted to Dorje Shugden.
The publication of this autobiography comes at a time when there is a pressing need for reconciliation between those who adhere to the ban and those who remain loyal to Kyabje Trijang Rinpoche’s lineage of Dorje Shugden. Whether you are a staunch follower of the Dalai Lama’s ban on Dorje Shugden or not, it is good to know that this book offers a glimpse of how Kyabje Trijang Rinpoche viewed Dorje Shugden. It is gratifying to read a publication endorsed by His Holiness the Dalai Lama that presents an aspect of Dorje Shugden that is nurturing, highly clairvoyant and greatly beneficial. Most importantly, Dorje Shugden was viewed as a Dharma Protector that could be trusted and relied upon when Tibet was in turmoil and His Holiness was in danger.
Epilogue and Further Thoughts
When referring to objects worthy of veneration, the Tibetan language can be very poetic. The same object or deity can be referred to in many ways, especially for enlightened beings like Dorje Shugden. Enlightened beings can be addressed affectionately, as a grand figure, as a paternal figure, or as someone who is daunting, awe-inspiring or lifesaving, and so on.
In His Holiness Kyabje Trijang Rinpoche’s biography The Magical Play of Illusion, Dorje Shugden is referred to in ways that a non-Tibetan reader might be unfamiliar with and hence, not realise that it is Dorje Shugden whom Kyabje Trijang Rinpoche is writing about. This chart below has been compiled to indicate all 56 places in the biography where Dorje Shugden has been mentioned.
More importantly, the chart below also indicates how Dorje Shugden is referred to. A quoted excerpt from the book is provided, as well as an explanation of said excerpt, so readers can see exactly what context Dorje Shugden is mentioned in. Dorje Shugden is not referred to as a demon or spirit; he is referred to as a Dharma Protector and someone whom Kyabje Trijang Rinpoche clearly has a lot of faith and trust in. It is obvious from this chart below that Dorje Shugden played a very significant and positive role in Kyabje Trijang Rinpoche’s life, and Kyabje Trijang Rinpoche relied on him frequently and completely.
Download the table below (PDF format).
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Go to Thoughts on the Biography
Pastor Shin Tan
Pastor Shin Tan
Kyabje Trijang Rinpoche Losang Yeshé Tenzin Gyatso (1901–81), the tutor and spiritual guide of His Holiness the 14th Dalai Lama for almost four decades needs no introduction in the Tibetan Buddhists and Tibetan community. He is one of the most revered contemporary Buddhist teachers and secular leaders for the Tibetans, even after the Tibetans have gone in exile in various parts of the world. I feel very fortunate to have a glimpse into the life of this giant, a master of Sutra and Tantra, with incarnation lineage stemming back to the charioteer of Buddha, Chandaka. Kyabje Rinpoche’s autobiography recorded his life events, learning, and most of all, the enlightening activities and deeds of this great master in so much details, including who he met, what he did and who he was with, revealing to us a mystical world of the spiritually advanced tulkus/Rinpoches, powerful regents, and the grand monasteries with their elaborate Tantric rituals and empowerments in Old Tibet, which I find fascinating. I was especially ecstatic to read about how Dorje Shugden is closely connected with Kyabje Rinpoche and Dorje Shugden’s celestial assistance, especially instrumental was his prophetic advice and protection for/during the escape of His Holiness the Dalai Lama into exile from Tibet.
Apart from the life story, the jewels I treasure in the book are the many poetic verses or quotes Kyabje Rinpoche included from various great masters while elucidating his points or sharing his insights with us, most of the time to remind us about the transient world we live in and to focus on spiritual practice and to forsake self-cherishing, which will lead us to our ultimate liberation from this cyclic existence and which Rinpoche repeatedly reminded us with throughout. I also find Kyabje Rinpoche’s poems and notes that Rinpoche wrote on the covers or the first pages of texts he presented to others with much care and wisdom noteworthy of deep contemplation. One cannot help but feel moved by Kyabje Trijang Rinpoche’s devotion to his root guru, Kyabje Pabongkha Rinpoche, which was reflected in every mention of Kyabje Pabongkha Rinpoche in the autobiography with much honorifics. I reflected on my puny effort on my spiritual path and practice, compared to the amount of prayers, retreats, rituals and offerings these great lamas did in maybe just one year of their lives. The number of teachings Kyabje Rinpoche gave and the students that Kyabje Rinpoche had throughout his life was astounding. Despite being a highly attained being who reincarnates again and again to benefit sentient beings, and one who can perform miraculous deeds, Kyabje Trijang Rinpoche’s life is not without trials and tribulations. The point that struck me was that if such a great master can encounter so many obstacles to bring Buddhadharma to many, who am I to complain of my petty problems. I feel very grateful to Kyabje Trijang Rinpoche, who has done so much to preserve and transmit the Buddhadharma in Tibet and then in India, even in his advanced age, extending his life to do more for the service of humanity, and again, reincarnated back to continue benefiting sentient beings. “Ganden, Ganden, Ganden . . . ,” indeed the last words of The Second Trijang Rinpoche Tri Tsultrim Palden (1839–99) when he passed away laughing and facing the western sky, this is where Kyabje Trijang Rinpoche filled his mind with, and this is where we too should focus our mind on and aspire to go to, being the fortunate students of the incomparable lineage of Je Rinpoche.
Pastor Adeline Woon
Pastor Adeline Woon
It was very moving and inspiring to read His Holiness Kyabje Trijang Rinpoche’s autobiography. Through the tone of the writing, Kyabje Rinpoche clearly demonstrated His calm and steady mind that abides in the state of enlightenment and total peace and tranquility. Kyabje Rinpoche is extremely humble in how He recounts the significant events of His life and the people He had to deal with. Kyabje Rinpoche viewed others based on their true nature hence He is always gentle and appreciative when dealing with them even when they caused harm.
Kyabje Rinpoche also has full trust in karma genuinely and actualised lojong in every aspect of His life. The great compassion Kyabje Rinpoche has for all beings kept Him going regardless of adversities that have no effect on Him at all. Kyabje Rinpoche has shown by example the focus of an attained mind and because of that, it gives beings so much hope knowing highly attained masters like Kyabje Rinpoche will continue to reincarnate to benefit beings tirelessly.
Kyabje Rinpoche has total control of death, just like His predecessors, He too went to Gaden heaven and returned to continue His beneficial works. This is such a beautiful way to use our lives.
Pastor David Lai
Pastor David Lai
There are a number of things that stuck out for me in regards to the reading of Kyabje Trijang Rinpoche’s memoir. The first thing that comes to mind is the fact that he was such a pure monk and an incredible scholar. The events that unfolded in his book showed him to be prodigious in his studies, an exceptional debater, performed his duties that were assigned to him with utmost care and responsibility. This is especially seen when the education of the young 14th Dalai Lama was placed his hands as the tutor. Later, he tireless benefited many tulkus, geshes, ordinary practitioners and basically the Gelug lineage as a whole with his precious writings, teachings and initiations.
Throughout the book, Kyabje Trijang Rinpoche tells his story, reflecting on past events from the eye of the Dharma. He is extremely frank with his downfalls and faults and would downplay any praise that he received. He often reflected on the impermanence of phenomena and on the 8 worldly Dharmas when he was relating the major events in his life. You can feel that it was not contrived and that he truly contemplated on these virtuous thoughts and that he is naturally inclined to the Dharma. Towards the later half of his life, it can be clearly seen that he was deeply revered and highly sought after for giving teachings and initiations, primarily on Vajra Yogini and Chenrezig Ngesung Kundrol. Although he does not focus on Dorje Shugden but it can be seen if one knows how to look that it is featured heavily in his teachings and major events in his life. In the end, it is pretty evident that he was of tremendous benefit to sentient beings through the varied actions of his life.
Valentina Suhendra
Valentina Suhendra
It was a privilege to be able to learn about great practitioners like Trijang Rinpoche. Four things stand out for me. Firstly, Trijang Rinpoche handled sufferings, deceptions, and unfortunate circumstances with tact and skills. Instead of focusing on protecting his interest, Trijang Rinpoche chose the best course of actions that suit the situation of the time. Secondly, the fluctuation in Trijang Rinpoche’s wealth did not affect his generosity. Trijang Rinpoche gave generously especially for the maintenance of the monasteries, the growth of the Dharma, and the welfare of Sangha.
Thirdly, Trijang Rinpoche’s faith in the Dharma protector Dorje Shugden was very strong, and he relied on him till the day he entered clear light. The fact that his incarnation has returned in perfect human form showed that Dorje Shugden is not a demon. Fourthly, Trijang Rinpoche conferred Dorje Shugden initiation (sogtae) to many prominent lamas including those who had publicly chosen to renounce Dorje Shugden practice today such as Samdhong Rinpoche. Samdhong Rinpoche is known to be very devoted to his teacher, Trijang Rinpoche, and followed his advice to support the Dalai Lama. This information changed my perspective about some of the lamas that had renounced Dorje Shugden practice today due to their association with Trijang Rinpoche.
Martin Chow
Martin Chow
To begin with, I am glad to see Trijang Dorje Chang’s autobiography being published in English with a Foreword from His Holiness the 14th Dalai Lama. This is certainly a welcome change after the Tibetan leadership claimed that anyone who believes in Dorje Shugden is not practising proper Dharma. This statement becomes incongruous especially when we regard how Trijang Rinpoche spent his entire lifetime and energy propagating the Dharma not only to the Gelug lineage but also to all who wish to receive the Buddha’s Teachings. We also saw how Trijang Rinpoche was friendly with practitioners of all lineages of Tibetan Buddhism. For certain, up until Trijang Rinpoche’s passing into clear light in 1981, there were no sectarian conflicts and therefore spurious information about Dorje Shugden being a problem since the 17th Century is misleading. Personally, I would like to express my gratitude to His Holiness the Dalai Lama for writing the Foreword because I feel Trijang Dorje Chang’s perfect and illustrious life can put misunderstandings about Dorje Shugden to bed once and for all.
Right until Trijang Rinpoche’s passing into clear light, all the lama did was according to the Dharma. It is touching to see the way Trijang Rinpoche’s entrusted the outcome of all events in his life to karma even when his life was in peril. It is a valuable reminder that the highest lamas like Trijang Dorje Chang apply the same principles and subject themselves to what they teach. In his book, Trijang Rinpoche quoted Gungthang Jamalyang, “Religion is warmed by the sun, with a full stomach; worldly when confronted with difficult circumstances”. This too means that we must not trust our Teacher, the Dharma Protector, the Buddhas and the tenets of the Buddha’s teachings ONLY when everything is going swimmingly and then abandon our practice when things don’t go our way. I am moved that the highest lama of our time who commands the highest teachings and who is still the living fountain of our lineage practices resorts to this simple and basic belief throughout his life. Perhaps all great dharma practices become great because they never lost sight of this truth. What an incredible blessing it has been to be able to read The Magical Play of Illusion.
Kenneth Chan
Kyabje Trijang Dorje Chang’s autobiography is an insightful look into the life of one of the greatest Buddhist masters in the last century. The book which reads like a cross between a memoir and a travel journal captures scenes of Tibetan life both in Tibet and in India during the early years in exile. Kyabje Trijang Dorje Chang’s life story written chronologically appears complete in its recounting of the details of where Rinpoche had been to, who Rinpoche had met, what teaching Rinpoche gave and which initiation Rinpoche conferred. As a record of Kyabje Trijang Dorje Chang’s transmission of the dominant lineages — Guhyasamaja, Chakrasamvara, Vajra Yogini, Yamantaka — under his care, and especially concerning the practice of Gyalchen Dorje Shugden, it is immaculate.
Contained in all those records are snippets of Kyabje Trijang Dorje Chang’s thoughts and feelings — sometimes funny, sometimes profound but mostly humble — giving readers a rare glimpse into the personal life of Rinpoche, as seen by Rinpoche himself.
As far as the controversy surrounding Gyalchen Dorje Shugden is concerned, ‘The Magical Play of Illusion‘ is a testimonial of Gyalchen’s virtuous deeds, along with the fact that such a highly realised master and attained being like Kyabje Trijang Dorje Chang has so much faith and reliance in Gyalchen Dorje Shugden just shows the enlightened aspect of the Dharma Protector.
I also really liked reading how Kyabje Trijang Dorje Chang had close relations, giving and receiving respect from his peers in the Kagyu, Sakya and Nyingma traditions. It showed a time before the ban of the Dorje Shugden practice when there was neither animosity between the various schools of Tibetan Buddhism nor towards Shugden practitioners.
Cindy Hew
Cindy Hew
For me, Kyabje Trijang Rinpoche’s autobiography is an inspirational testament of how one can steadfastly apply the Dharma in dealing with the vicissitudes of life. An example is the contrasting reactions of Kyabje Trijang Rinpoche and Milarepa when faced with similar familial hardships. By virtue of Kyabje Trijang Rinpoche having the Dharma at that juncture (whilst Milarepa didn’t), a lot of further negative karma resulting in more suffering and hardships were averted. As taught by Buddha, it truly is not about the hardship itself, but what we make of it and how we perceive it; what chain of emotions and feelings do we attach to it. This is prevalent in Kyabje Trijang Rinpoche’s candid sharing of his fears during difficult times and cautious elation at happier times along with extracts from sutras for emphasis, which reinforces me, the result and value in tenaciously applying the Dharma regardless of the situation. Kyabje Trijang Rinpoche’s reflections and actions also revealed to me that such tenacity is fueled by the result of strong guru devotion and deep faith in the Three Jewels. Kyabje Trijang Rinpoche’s autobiography also reinforces the debunking of the false allegations against Dorje Shugden. In particular,
- Dorje Shugden is not sectarian at all – In the book, there were so many instances of teachings exchanged between lamas of different schools. Not only does this reflect the absence of such sectarian tendencies of Dorje Shugden practitioners, but it is also obvious that no one was “struck dead’ by Dorje Shugden for “polluting or mixing the sanctity of the Gelug teachings” through such exchanges.
- Propitiating Dorje Shugden is not a straight ticket to the lower realms – apart from Kyabje Trijang Rinpoche, quite a number of Dorje Shugden practitioners which were mentioned, have clearly reincarnated, some of which even recognised by His Holiness the 14th Dalai Lama himself.
- Dorje Shugden is enlightened – The close bond, deep trust and faith Trijang Rinpoche has for Dorje Shudgen is clearly interwoven in Trijang Rinpoche’s life story. Given Kyabje Trijang Rinpoche’s attainments, it would be illogical that Trijang Rinpoche would fail to see the true nature of Dorje Shugden. Further, it must be borne in mind that Kyabje Trijang Rinpoche freely gave Dorje Shugden initiations and even refused to give up such practice until the end. Hence, it would also be a negation (and an insult) to Trijang Rinpoche’s bodhicitta nature and wisdom to insist that he would egotistically persist with propitiation of an unenlightened evil spirit and cause suffering to himself as well as those who trust in him.
Wei Tan
Wei Tan
There are several positive things I noticed about Trijang Rinpoche in his autobiography. First was his extraordinary memory, even at a young age, being able to memorise texts in a short amount of time. Second was that he travelled to many monastic institutions throughout Tibet and other countries such as China. Third, he gave many teachings and initiations from a relatively young age (around 23 years old) up until he passed away. He taught thousands of people, including both Sangha and laypeople, and many of his students had the titles of Rinpoche and lama. Lastly, he was consistent in understanding and applying himself according to the Wheel of Sharp Weapons.
However, at times throughout the autobiography, he was quite self-deprecating. I know people will interpret that as humility, but I found it could be quite frustrating at times. For example, he talks about how people praise him, but he feels as though he is an actor in a play. I understand that he is not doing it for selfish reasons but if someone else was to be that self-deprecating, I would not be inspired to learn from them. Perhaps this thought is compounded by another. Since he rarely talks about or emphasises the benefits of his activities, I couldn’t feel fully engaged with the magnitude of his activities. Although, if we consider him an enlightened being, his activities throughout his lifetime, regardless of the obstacles, are rather expected. Therefore, I didn’t feel inspired much because I think an enlightened being will overcome any obstacle to teach the Dharma.
He undoubtedly affected the lives of many people positively, but there is not much emphasis on that. Instead, there were many names of people and places, which many times caused me to be confused and most of which I have forgotten. It felt like reading a story with many underdeveloped characters. There was a lot of focus on what occurred physically but, especially in the later parts, the writing felt quite emotionless. Perhaps that is a demonstration of his understanding and application of emptiness but as a reader, I couldn’t relate very well so I didn’t feel engaged with much of it.
After reading this book and the Foreword, only one question remains – why would His Holiness the Dalai Lama promote the book by offering a Foreword (thereby endorsing its contents), whilst simultaneously downplaying Dorje Shugden’s importance in his own guru’s life?
Page 1 of the Foreword. Click to enlarge
It becomes very clear upon reading Kyabje Trijang Rinpoche’s autobiography that he was no ordinary lama, and he spent his life serving sentient beings whilst singularly guided by Dharmic principles and the teachings. And it is also immediately evident to any reader that if a being of Kyabje Trijang Rinpoche’s calibre made Dorje Shugden such an integral part of his life, therefore by extension Dorje Shugden is good.
With this in mind, and having spent 25 years attacking and banning the practice of Dorje Shugden, the publication of this autobiography must have left the Dalai Lama stuck between a rock and a hard place. After all, the Dalai Lama would have read the original Tibetan version and would have known what an integral part Dorje Shugden played in his own guru’s life.
Page 2 of the Foreword. Click to enlarge
So, on the one hand, everyone would have expected that the Dalai Lama provides a Foreword for the autobiography of his guru. Refusing to do so could only have been for a couple of reasons. One might be that the Dalai Lama did not trust Sharpa Tulku’s work, which is clearly not the case. The other possible reason might be that the Dalai Lama no longer wished to have a relationship with his teacher, which would have left people questioning the status of the Dalai Lama’s faith in his own guru, something that the Dalai Lama obviously could not let happen.
On the other hand, the publication of this book would have made it hard to deny Dorje Shugden’s role in his teacher’s life. The fact is, the autobiography was going to be published anyway and it would have been impossible to remove every single mention of Dorje Shugden, and still consider the publication an authentic translation.
Thus, the only compromise was to attempt to downplay how important the Protector was to Kyabje Trijang Rinpoche.
Hence, the only possible explanation for this unusual Foreword is that the Dalai Lama was concerned about the positive impact this book would have on people’s faith in Dorje Shugden. The Dalai Lama knew that the book would inevitably highlight how good Dorje Shugden is, contrary to what the Tibetan leadership have been saying since 1996. Thus, the Dalai Lama preempted this positive impact by putting down the Protector practice in the Foreword, before anyone’s faith in it could be developed.
To purchase a copy of the book (Amazon): The Magical Play of Illusion: The Autobiography of Trijang Rinpoche
For more interesting information:
- The Tsongkhapa category on my blog
- The Dorje Shugden category on my blog
- The Great Lamas and Masters category on my blog
- Music Delighting the Ocean of Protectors – A Definitive Guide to Dorje Shugden by Trijang Rinpoche
- Various prayers to Dorje Shugden composed by His Holiness the Omniscient 10th Panchen Lama (download PDF)
- His Holiness Kyabje Trijang Dorje Chang
- Various Aspects of Tantra by His Holiness Kyabje Trijang Rinpoche
- Trijang Rinpoche and Karmapa
- Visiting His Holiness Trijang Chocktrul Rinpoche in Vermont
- Prayers for me by HH Trijang Rinpoche & Kensur Rinpoche Konchok Tsering
- Panchen Lama’s Dorje Shugden Puja text
- The 14th Dalai Lama’s prayer to Dorje Shugden
- Kyabje Ling Rinpoche does Dorje Shugden（嘉杰林仁波切修多杰雄登护法）
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The incomparable Third Trijang Rinpoche, Lobsang Yeshe Tenzin Gyatso (1901–1981) is widely regarded as one of the most influential Tibetan Buddhist masters of our time. He was an emanation of the tantric Buddha Vajra Yogini who appeared in the form of a lama. Trijang Rinpoche rose to prominence with the nurturing, blessings and teachings of the great Kyabje Pabongka Dechen Nyingpo whom Trijang Rinpoche referred to in his autobiography as “Kyabje Vajradhara”. Kyabje Trijang Rinpoche’s special qualities manifested not just in the magnificent deeds he performed throughout his whole life, but also in the long line of previous incarnations of Tibetan and Indian masters that preceded him. Kyabje Trijang Rinpoche’s incarnation lineage can be traced all the way back to the time of Buddha Shakyamuni when he was Chandaka, the charioteer of Prince Siddhartha who played an instrumental role in the Prince’s journey to Buddhahood. Kyabje Trijang Rinpoche received his first initiation, the Kalachakra, from Serkong Dorje Chang when he was just eight years old. The ceremony was held at the grand assembly hall of Gaden Monastery in Tibet. By then, the young Kyabje Trijang Rinpoche had already met Kyabje Pabongka Rinpoche and received many teachings on Sutra and Tantra. At the age of 19, after years of study, Kyabje Trijang Rinpoche took his Geshe Lharam examination during the Great Prayer Festival (Monlam Chenmo). Kyabje Trijang Rinpoche was also one of the finest scholars ever produced within the framework of the traditional monastic system of old Tibet. He had a natural ability to memorise scriptural and ritual texts, and his ability reflected that of someone who had understood, realised and accomplished the essence of the texts themselves. He was a skilled debater, an adept tantrika and a natural poet who was unsurpassed in his knowledge of the classics and the treatises. He was so well-regarded for his conduct and knowledge that he was appointed the Junior Tutor to the Dalai Lama. In spite of the obstacles that he faced throughout his life, including the criticism and doubts directed at him by detractors, Kyabje Trijang Rinpoche resolutely held his vows and never once retaliated or even entertained thoughts of retaliation. He forgave those who spoke against him, treating them with the same compassion with which he blessed those who supported him. Thank you Rinpoche and blog team for this wonderful and blessed write up of Kyabje Trijang Rinpoche which I enjoyed reading very much.🙏😊🌈
The Third Trijang Rinpoche, Lobsang Yeshe Tenzin Gyatso (1901–1981) was a Gelugpa Lama and a direct disciple of Pabongkhapa Dechen Nyingpo. HE Kyabje Trijang Rinpoche .succeeded Ling Rinpoche as the junior tutor of the 14th Dalai Lama when the Dalai Lama was nineteen years old. He also composed chants for spiritual practices and ceremonies and scores for their music for use by Ganden Shartse monastery. He received many teachings and empowerments from his root Guru Pabongkhapa . He even travelled extensively giving extensive teachings on Lamrim and initiations at many Gelugpa places all over Tibet. He also taught at Sakyapa and Nyingmapa Centers at their request. And ordained hundreds of young monks along those teachings. The teachings of the Lamrim that he taught were simply extraordinary and everyone left the teaching a better person. Thousands were inspired by the blessing would definitely guide and sustain each one throughout the rest of their lives.
Inspiring indeed H.E Kyabje Trijang Rinpoche was also a poet and a writer who left behind his complete works in seven volumes, written in a style of rare elegance. Interesting read .
Thank you Rinpoche for this inspiring sharing of Tibet’s Teacher of Teachers H E Kyabje Trijang Rinpoche’s Autobiography.
So beautiful and perfect image of His holiness Trijang Rinpoche on the front cover. Need less to say his teachers and lineage is beautiful and perfect beyond measure. Please always love and nurture Tsem Rinpoche. May your guru disciple bond benefit sentient beings, exactly how you wish. We are fortunate to know of you.May all your holy wishes come true.
🙏🙏🙏🙏🙏🙏
Thank you all that contributed to HE Kyabje Trijang Rinpoche’s Autobiography.
Is so inspiring and grateful that we able exposed to dharma , Lamrim , Lama Tsongkapa Lineage.
May all Rinpoche have long life and continue to turn the dharma wheel and may Lama Tsongkapa lineage be continue.