Hello everyone.

Today I’ve assembled here to give you – my good friends around the world, my supporters and many monks, my teachers and neutral people out there who’d like to understand things more… today, I would like to talk about the World Peace Buddha and Dharma Protector Gyalchen Dorje Shugden. I would like to explain to everyone my relationship with this Dharma Protector. And my intention of giving everyone an explanation of this Dharma Protector is not to convert you or not to get you on my side or not to make you think good or bad in any other way. Over the last ten, fifteen, twenty years, I’ve received many, many, many hundreds, hundreds of enquiries into this Dharma Protector Dorje Shugden. I’ve received many questions from people who practice Dorje Shugden and I’ve received questions from people who don’t practice Dorje Shugden or some who don’t even like Dorje Shugden. And these questions have been piling up more and more and more. So I thought that I will give some explanation to some of the questions. I can’t cover everything tonight but I’ll do my best to cover some of the more important points.

Kechara House – I’m the spiritual advisor of Kechara House, and also the founder along with some very close, beloved and hardworking students… students of the dharma, students of the inner journey. We’ve created Kechara House and today it has grown to be quite big and successful, if I may say so humbly, due to the hard work of everybody in Kechara – the coherence, the harmony and basically our goal together to make our inner world and if possible the outer world a better place to live in.

My mother in her younger days

What I want to talk about first is my relationship with Dorje Shugden, how it came about, and what’s my connection with him. Now, I’m going to give a little bit about my background. I think most of you already know but for those of you who are new, then I’ll explain a little bit. My father was an ex-Drepung Loseling monastic monk or monastery monk in Tibet, and my mother is a descendent of a royal house in Xinjiang. She’s the royal house of Torghut which is the predominant Mongolian group there – tribe – and her mother (my grandmother) and her father (my grandfather) were the ruling family for many generations in that area. And due to the Cultural Revolution, which affected all of China and Xinjiang and Tibet, my father left Tibet and immigrated to Taiwan. My mother left Xinjiang then journeyed to Tibet and then eventually to Taiwan. When my father first went to Taiwan, he didn’t bring his wife and his three children there. And while he was there he had met up with my mom and she was a young girl that time, impressionable and under a lot of scrutiny for being the royal princess at that time because her clansmen are around her. So she was under a lot of scrutiny to act, walk, talk, dress in a certain way necessary of her station in life. And so she had met my father in Taiwan and I guess they had fallen romantically involved and she became pregnant. And when she became pregnant, she was told by my dad that he actually has a wife and family in Tibet. And so this brought a lot of distress and problems and difficulties in their community there because there is a large Mongolian-Tibetan community in Taipei. And so, it was decided by my grandmother and my mother’s side of the family to keep everything hush-hush, and keep everything quiet. And so therefore my mother gave birth to me in Taipei General Hospital quietly and after she gave birth to me, I was never taken in by her or acknowledged by her, or never became a part of her family. And what had happened was that she had contracted some local Taiwanese people there and paid them every single month to watch me, to take care of me. She didn’t actually abandon me but she couldn’t keep me with her because it was not something that you did in those days where a single lady became pregnant, not married, had a child; it’s just not the thing to do back in the sixties. I was born in 1965. This is not to say my mother is right or wrong, or my father is right or wrong. I’m not passing judgement on anyone. This is just telling you the situation of what happened at that time.

And so I was being watched by a family there and I would remember, once in a while, my grandmother used to come and visit me. Now I know it’s my grandmother but of course at that time I did not. And I was told by my mother later on – much, much later on – that at seven months old – I was seven months old, not one year yet – that a group of lamas and monks and teachers came to her house and told her that I was officially recognized as a reincarnation of one of Tibet’s Lamas. Now when I asked my mother what reincarnation, what they said, who was the name of the search party, she says it’s been so long she can’t remember. But I was told by her that they had actually come to recognize me and to, I guess, take me to the monastery to be enthroned at seven months. My mother didn’t allow that to happen. The reason is because when you’re enthroned in a monastery you have to say who your mother’s name is, who your father’s name is, and at that time it would not have been a pleasant experience for the family to say who this child’s family was. So therefore she kept me there and the recognition didn’t take place.

And eventually at around six years old, going on to seven years old, I was taken over to [the] United States from Taiwan. And I remember my grandmother taking me on Pan Am Airlines – it doesn’t exist anymore but it did before – and I arrived in New York and I was taken to my mother’s house with my grandmother and I stayed there overnight. The next day, a Mongolian couple which belongs to their clan, the Torghut clan, drove up from New Jersey and picked me up in a big white Ford car. And I remember my mother telling me… she never ever told me she’s my mum but she told me that, “That’s your parents and you’re gonna go with them.” So I was like, you know at six years old, you’re like, “Okay…” because I thought I had parents in Taiwan, and then I meet these people, I just went along with them. So I was adopted over to the United States by a Kalmyk-Mongolian couple and I lived in Howell, New Jersey, so I arrived at six, seven years old.

My step parents, Burcha and Dana Bugayeff

Now the Kalmyk community there are very interesting. The Kalmyk people are people who originally came from Xinjiang and then conquered Europe, conquered Russia and all of that – as you know, the Mongols conquered everyone. And part of the people went back to Xinjiang, Mongolia, part of the people stayed in Kalmykia. So part of my family is from Kalmykia which is either [the] Western part of Russia in the state called Kalmykia – it’s now there, it’s a Republic now – and then part of my family is in Xinjiang. In fact I have blood family relations now in both places. The Kalmyks during World War 2, there was a Russian Revolution and so the country was turning topsy-turvy and a lot of problems and difficulties, so people emigrated out of the country. And so the Kalmyk people immigrated from Kalmykia and they arrived in the United States. And these hardworking beautiful Kalmyk people are Mongolian in origin. Kalmyk is just like… it’s like in Chinese, you have Canton, you have Fujian, you know, you have different provinces. So Kalmyk is just one of the peoples of Mongolia. There are seventy five nationalities of Mongolians. So they are one of the nationalities. And so they went to the United States and they worked very hard, they brought their culture, they brought their religion which is Tibetan Buddhism, and they brought their food, their customs and their homeland back to the United States and they settled in the tri-state area of Pennsylvania, which is Philadelphia City, and New York and New Jersey. So, my Kalmyk people that I was adopted over [to] belonged to New Jersey. And in New Jersey you have three Buddhist Kalmyk temples. Three. You have Nitsan, Rashi Gempil Ling and Tashi Lhunpo. So all three Kalmyk temples have their Kalmyk-Mongolian priests, monks, geshes. Some were educated in the great monastery in Tibet of Drepung Monastery. Then in north of New Jersey there was one more very beautiful Mongolian-Kalmyk monastery run by Geshe Wangyal.

So, I lived in Howell, New Jersey which is a little non-descript small town, nice, and until I was around fifteen, sixteen. And I lived in the Kalmyk community there. You have to remember, half of my heritage is Mongolian, Kalmyk to be specific. Half of my heritage is Tibetan. My father is Tibetan, my mother is Mongolian. So, both cultures practice Tibetan Buddhism, both. So there was no conflict of religion where I lived. So I lived on West 3rd Street, that’s where my step-parents lived, and their name was Burcha and Dana Bugayeff. And they did the best they can for me and they loved me the way they can, and they gave me what they can. In essence, they were kind people, and they wanted me to be who they wanted me to be, like most parents.

Growing up in Howell, New Jersey

Now, I arrived in the United States in 1972. Nearby in Rashi Gempil Ling Temple which is the temple that my parents go to, to worship and pray and you know it’s packed with Kalmyks there… in 1971, one of the greatest Tibetan masters and teachers, and a heart student of Kyabje Pabongka Dorje Chang arrived. You see, because the Mongolian community there wanted a great teacher, they wanted a great monk so they wrote in and they had this great master come. This great master later became the Abbot of Sera Mey Monastery, an erudite scholar, writer and teacher who lived peacefully and passed peacefully away in Howell, New Jersey. Very much liked by His Holiness the Dalai Lama.

So anyway, this great teacher, his name was Kensur Lobsang Tharchin Rinpoche. So for convenience’s sake because the Tibetan names are very long, I will say Kensur Lobsang Tharchin, alright? He was a scholar of the highest class. He was a master of Sutra and Tantra. Not only was he a scholar and master of Sutra and Tantra, he was one of those rare ones that actually practiced and put into practice what he had learned in the great monastery of Sera in Tibet.

Rashi Gempil Ling Buddhist temple, where I met my first teacher, Kensur Lobsang Tharchin Rinpoche

So the Kalmyk community had invited and requested and confirmed this teacher to come to be their resident teacher in our monastery, Rashi Gempil Ling, there in Howell, New Jersey. So can you imagine he came in 1971, I came in 1972. I was six, going on seven years old and guess what? I lived on West 3rd Street; the temple was on something like East 6th Street, isn’t it? East 6th Street, just two, three streets away. And for me to ride my bicycle to the temple, literally took me seven, eight minutes, I rode very fast and also it was very nearby. So just ten minutes away by bike if you go slowly – or by walking fifteen, twenty minutes – just ten minutes by bicycle away, was living one of the greatest dharma teachers of our century, Kensur Lobsang Tharchin Rinpoche. He gave classes, he taught, he conducted meditation retreats, he gave initiations, oral transmissions. You have to understand, he is a scholar that can create many other scholars, one of the highest. And he is a direct student of Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, His Holiness Kyabje Pabongka Dorje Chang – Pabongka Rinpoche. He is someone in Tibet that served these Lamas, received teachings and lineages from them, and he was the purest monk – very kind, very helpful and used his whole life to serve others by teaching them Dharma tirelessly. I lived ten minutes away from this master, talk about good luck. More than good luck.

I feel in my previous life, I must have made some good prayers to be born near such a great master, just down the street literally. So at a young age when I saw this master, I was entranced. Even at six, seven years old, eight years old, nine years old – I remember, I was in awe of him. No one told me how great he was, who’s gonna tell a little kid how great he is? No one told me what a great scholar he was, what a great master he was, what an incredible meditation teacher he was, no one said that, no one tells that to a seven, eight year old kid. When I saw him, I just said, “There’s something special about this person and I want to follow him.” My little child mind said that to me, “I want to follow him.” That’s what I did. So, I started going for his classes, I started going for his teachings, I started going for his retreats, I started going for the meditations and I became more and more involved, and stronger and that’s it.

Kensur Lobsang Tharchin Rinpoche

What did Geshe-la teach us? Sorry, Kensur Rinpoche; at that time we called him Geshe-la because he wasn’t the Abbot yet. What did Kensur Rinpoche teach us at that time? He focused on Lojong – the transformation of the mind. He focused on us learning about Dharmakirti and debate. He focused on us on Lamrim. He focused on the practice of Heruka and Vajrayogini Tantras. He focused on holding the vows. He focused on doing the meditations and rituals correctly. There was no magic, no hocus-pocus, nothing; very straightforward, very clear Dharma teachings. And I went for this for years. When I was around twelve or thirteen years old, I had been studying with this great master for a few years already, to the consternation of my parents because they adopted me to be their only son, and to grow up to carry their name and get married and have, you know, a lot of sons. That’s what Mongolian parents expect of their children and I wanted to be a monk. I told them I want to be a monk. They were not happy, at all, but that’s another story.

So, when I was around twelve or thirteen, then Kensur Lobsang Tharchin invited his nephew over to help, to run the temple there. So Kensur Lobsang Tharchin Rinpoche invited this nephew of his; as far as I remember, that time his name was Lothar. He invited him over from Sera Monastery, India, and he arrived and he stayed in our monastery and I just remember Lothar being there one day. And so, Lothar spoke no English, but he laughed a lot, he smiled a lot; very jovial, very happy. He was a monk and his job was to serve Kensur Rinpoche, his uncle, and this great master, and to take care of the temple.

So, Lothar was there for a few years. I used to go to the temple because you know, I don’t get to see Kensur Lobsang Tharchin Rinpoche all the time, and you know Kensur Lobsang Tharchin is very strict, very firm, so I was kind of scared of him. But I used to go to the temple all the time to mow the lawn, put fertilizer on, wash the dishes, sweep up the place, clean up the temple, whatever I can do because you have to understand, I really liked the temple. I really liked Kensur Rinpoche. I really wanted to be near him, and serve him. I actually wanted to move to the temple, but I dared not tell that to my parents. That’s what I really wanted, was to move into the temple, wear robes and live there and serve Kensur Rinpoche and study. That’s what I really wanted to do. So in lieu of that I just went there as much as possible to serve. And let me tell you a little secret – I actually went there to the temple to serve in hopes I get a glimpse of Kensur Rinpoche and he’ll call me and give me special teachings. Usually he’ll tell me, “Eat the momos, go home.” So that was my secret wish, was to bump into Kensur Rinpoche and get special teachings. Not that I feel I’m special but I really, I loved him very much, I still do. Now, the special teachings never happened, one to one. I used to get stern stares from him. He used to look at me with stern stares. So I’d look back like this.

Anyway, I was a precocious, slightly naughty child. Maybe that was why the stern stares but anyway, Lothar and me became friends, that’s Kensur Rinpoche’s nephew. Lothar and me became very good friends so I used to go visit the temple almost every day, especially in the summer, and just hang out. I’d do my prayers there, help them clean up and laugh and joke and he… Lothar inscripted me to teach him English. So I taught him a little English, ABCs and all that stuff.

One day Lothar was downstairs cleaning the kitchen, and I’m very precocious, very nosy, very interested and very busybody. I’m the type if you tell me, “Don’t touch it”, I’ll make sure I’ll touch it and twice. So while Lothar was downstairs cleaning up, he told me, “Wait here.” Of course I didn’t listen. He said don’t go to his room or don’t go upstairs because that’s Kensur Rinpoche’s room and that’s his room next to it and all that stuff. Well I dared not go into Kensur Rinpoche’s room because you know, I just dare not. I snuck upstairs to his room, and I wanted to see what a monk’s room looks like. What does a monk have, what’s in his drawer, what’s in his closet, what’s on his bed, what’s under his bed, what kind of bed he uses because I really wanted to be a monk. I really am interested in what monks do.

So I snuck up to his room, Lothar was downstairs, humming away, washing dishes you know, and then I could hear him and guess what? I opened everything up, I looked at everything. There was his robes, his prayer beads, his… you know, his monk items, his bed and all that. I opened up the closet. When I opened up the closet… America has an open closet, when you slide it open, guess what I saw? The closet was totally empty and there was a shelf on top. And there was a black and white picture. Black and white picture with a cup of tea in front of it. And the black and white picture had a figure that… something like that. That’s all I can remember.

So by the time I reached up and I grabbed the picture so I can get a better look, and memorize it because that’s what I like to do, when I grabbed the picture in, Lothar walked in, grabbed the picture from my hand and said, “No, no, no, no! That’s not for you!” I said, “Why not? What’s that picture?” He said, “Not for you.” I said, “Can you tell me his name?” “Not for you!” “Who is it?” “Not for you!” “Why is he in there alone in the closet with a cup of tea?” “Not for you.” That was the answer, because he… I think that’s all he can say, he didn’t speak English much. “Not for you!” So he put the picture back, he put the cup back – I spilled it a little bit – and then he closed the closet door. I opened it, he closed it again, and I said, “I want to see.” He said “Nope.” Years later, I realized it’s Dorje Shugden. So, that was my first encounter with Dorje Shugden, ever. My first encounter.

Then things at home went topsy-turvy. My parents were extremely unhappy with me wanting to be a monk, going to the temple, staying at the temple, getting more and more involved. They were very, very unhappy. So, they started creating a lot of problems for my teacher and they were in fact trying to get him deported. I know, how did it become like that, but it became like that. They were unsuccessful, thank goodness, because nobody else believed what they were saying. And their real purpose was that, to get him out of my life. So, this happened over and over again, you know, I was going through a lot, a lot of problems with my parents who would not let me study. They would ground me, sometimes I would be beaten, sometimes I’d be punished, sometimes I’d be yelled at. Sometimes I’d be in teachings at the temple and my father would walk in, to my embarrassment.

So this went on for a few years until I couldn’t take it anymore and I left home. I left home; I hitchhiked from Howell, New Jersey to New York City; from New York City I hitchhiked across the country to Los Angeles. My intention was Hawaii but I didn’t have boat fare, forget about airplane. So I ended up staying in Los Angeles. Now when I arrived in Los Angeles, I lived at a cousin’s house for a few months and I was looking for a Dharma center. I went to the University of Oriental Studies and there was a very kind professor there called Dr. Leo Pruden. And I walked in and I met Dr. Leo Pruden. You have to understand, I was walking around Los Angeles and in the Yellow Pages – there’s no Internet and Google that time – in the Yellow Pages I found the University of Oriental Studies. And I thought, “Well Oriental, Buddha, Tibet, must be related.” So my little mind told me, “Go there.” I was fifteen, going on sixteen. So I don’t know how I found it; I found the address, I asked directions. I walked to the University of Oriental Studies – it took me hours – and I arrived. When I arrived there I looked for Dr. Leo Pruden and I told him, “I’m a Tibetan… I’m a Mongolian boy and…” – that time I told him – “I’m a Mongolian boy and I’m looking for an altar, a shrine where there’s a Buddha and I’d like to sit in front and do my practice, my meditation and my mantras.”

Puja in Gaden Shartse Monastery with H.H. Kyabje Zong Rinpoche on the throne, Kyabje Lati Rinpoche and Kyabje Zemey Rinpoche. Click on image to enlarge.

And he said, “Oh, you’ve come to the wrong place, my boy. This is a university but we don’t have any shrines here but I can take you to a place that has a shrine.” I said, “Really?” So Dr. Leo Pruden, out of the goodness of his heart, packed me inside his car, drove me for about twenty minutes away and we arrived at 135 St. Andrews Place in Los Angeles. There was a non-descript bungalow house there. From the outside it just looks like any other bungalow house and I walked in with Dr. Leo Pruden and guess what I saw? The whole living room was transformed into a Dharma center. So you have thangkas hanging on all the walls. The carpet is kind of… if I remember, it’s got Tibetan carpets on, on top of the wood. There’s meditation cushions stacked everywhere neatly. There’s an altar there with a throne to the Dalai Lama. There’s an altar there with Lama Tsongkhapa and Buddha and Tara and all that stuff. And below the altar, on the floor, with the sunshine streaming in through yellow curtains, was Geshe-la – Geshe Tsultim Gyeltsen of Gaden Shartse Monastery. Well, Gen is one of… a great scholar from Gaden Monastery, a great practitioner; again, a student of Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche, again. So I walked in there, can you imagine? 15 years old, met Dr. Leo Pruden one hour ago, he drives me to 135 St. Andrews Place, I walk in and in the corner there’s this Tibetan Lama, meditating. There’s a statue above him of Lama Tsongkhapa and the light streaming in on him. And I walked in and Dr. Leo Pruden introduced me to Geshe-la, and I told Geshe-la my history. I told him what happened, I told him how I got to Los Angeles, why I’m here and Geshe-la said to me, “Wow! This is very good.” He said, “Today is Tsog Day, the Tibetan lunar tenth of the month, so we’re going to have Tsog tonight” and I’m like, “Wow!” “Why don’t you come tonight?” So I was like, “Okay.” I was so excited. I’m in Los Angeles, all by myself, 15 years old, going on 16. I had my freedom, I found a Buddhist master, there’s no more restrictions from my parents. I’m alone and I just walked in and I find this master. Again, how did that happen? And a student of Trijang Rinpoche and Zong Rinpoche some more, okay?

This house used to be Thubten Dhargye Ling Dharma Centre. They have since moved to larger premises

So, I ran around the city, I went here and there – I didn’t have any money – I walked here, hung out at the bus stops – my favorite place was the bus stops because they’re free – and drank some drinks and stuff and I prepared myself for Tsog. Then I walked back to the center, I went for Tsog. And in New Jersey we learnt how to do the rituals already. You know, the vajra and bell, doing the mudras, doing the chanting. So I sat in the front; Geshe-la had made me sit in the front and the place was packed, maybe about 60 students, 70 students. We did Lama Chopa Tsog. So afterwards they were like, “Wow, you are 15 years old, where did you learn to do that? How did you learn how to chant? How did you learn how to do the pujas and the Tsog and all that stuff?” I didn’t think it was a big deal because everybody in New Jersey did it – well I did.

So anyway after that, Geshe-la introduced me to everybody and told everybody my situation and all that. And there were some nice committee members there. One of the committee members took pity on me and she talked to the committee and lowered the rent to the room downstairs to the bungalow, can you imagine, for US$160 a month? You see, in the Western Dharma centers, you pay the Dharma centers, you don’t get a salary, you don’t get a stipend, you don’t get free rooms, you don’t get gifts, you don’t get anything. Everybody’s very poor. You pay the center to be there. You pay the center to attend teachings. So and that’s the norm because people got to pay their bills. So she got the rental reduced down to US$160 and listen to this – there are four bedrooms upstairs, a library, a living room, a kitchen and one small maid’s room downstairs, near the entrance to the bathroom. And that small room downstairs was about… maybe 8ft by 10ft, something like that, which is fabulous and I got the room. They talked to the committee, they approved for me to live there. They allowed me to live there. I could not believe it! I moved in to the Dharma center; I took my two bags, I didn’t have much. I moved in to the Dharma center, I lived downstairs. Just behind the wall is our meditation hall, the meditation prayer hall, with Tsongkhapa, the thrones. And every Sunday, Geshe Tsultim Gyeltsen gave teachings right there. You know, I’d get out of bed, fix my hair and walk in – I’m in Lamrim class! Can you believe that? I’m in Lamrim class!

Every… and every day, I got the pleasure, the honor and the meritorious opportunity to clean Geshe-la’s room, to serve him tea 10, 12 times a day – Geshe-la liked tea a lot – to do his laundry, to clean up the meditation hall, the gompa. I got the pleasure to cook for Geshe-la, to do his shopping and to maintain the whole house because upstairs there’s one or two students staying with Geshe-la but the students went to work. I went to work but I only worked part-time. So I lived in this Dharma center called Thubten Dhargye Ling on 135 St. Andrews Place, with another great living Buddha, Geshe Tsultim Gyeltsen. Can you believe that?

But I had one small obstacle. You see, because in the “Fifty Verses of Guru Devotion” it says if you have a Guru you do not need to go to another Guru or study with another Guru or be with another Guru. One Guru, one… stick to one Guru.

So I wasn’t able to get teachings from him because I had my Guru in New Jersey which I loved and I treasured and there is nothing wrong. The only time you switch Gurus is when your Guru tells you to get this from another Guru or you learned enough and it’s time to move on, with your Guru’s permission. So, what happened was, I called up – and that time calling long-distance was very expensive – I called up Geshe-la… I called up Kensur Rinpoche in New Jersey and I told him why I had run away – he knew – and where I am now. And I told him, “I am in Los Angeles in the house of Geshe Tsultim Gyeltsen. May I study with him?” Now, if Kensur Rinpoche in New Jersey said no, I would have just moved out. He’s my Guru and I have to follow him.

Back to Tabs

So in the “Fifty Verses of Guru Devotion” by Ashvagosha, it states very clearly, without the permission of your Guru, you don’t go to any other teachers for teachings, initiations, even a blessing. Why? When you go to another Guru and you jump from one Guru to another, and you skip from one Guru to another, you’re sending a message out to the world: your Guru is not good enough, your teacher doesn’t have enough blessings. Your teacher is not knowledgeable enough. Your teacher is not good enough so you need to run to others. Some people say, “Oh, but I just want to get blessings from another teacher.” Why would you want blessings from another teacher if your teacher already is giving you blessings? So in the “Fifty Verses of Guru Devotion”, you don’t jump from one teacher to another, for a few reasons. One is, once you establish your relationship with your teacher, you study with your teacher, you learn with your teacher, and whatever your teacher has will be the path to enlightenment, and that should be more than enough for you.

If you’re going to get teachings from two or three or four or five or six teachers, how can you practice what every single teacher gives you? That’s not possible. Okay, that’s one. Number two, when you accept one person as a teacher, you see them as the embodiment of an enlightened energy, enlightened knowledge, enlightened mind. So what that teacher teaches you, if you put it into practice, you will gain the attainments. When you gain the attainments, that is the same as any other attained person, with any other teacher. So you don’t need to run to many, many, many teachers. So I’m very strict on Guru Devotional practice, I always have been very strict. So when I arrived in Los Angeles, I knew this was a great teacher, but I don’t have the permission of my first teacher. Why would I want to switch from my first teacher to the second teacher? Because my parents didn’t allow me to study, they didn’t allow me to go to the temple so I had to leave. They wanted me to get married, get a college degree, have kids and go to parties and drink and you know, have fun. That’s what they told me. My parents even picked out one Kalmyk-Mongolian girl for me to marry in the future, they’ve already talked to the parents, that’s the way they do things. So I ran. I wanted to be a monk.

My second teacher, the great master Geshe Tsultim Gyeltsen

So I called up – I was in Los Angeles – from Geshe-la’s house and I got Geshe-la’s permission and I called up Kensur Rinpoche in New Jersey, and I explained to him the situation. And he already knew of course, he understood, he’d heard I had run away. He was happy to hear I was safe and that I’m alright. So I said to him, “I can’t come back to New Jersey in the near future so therefore, I don’t have the merit to study with you although I want to. I am living in the house of Geshe Tsultim Gyeltsen. Do I have your permission to study with him or what shall I do?” Kensur Rinpoche on the other line, if he told me to leave, I would pack up and leave immediately. I would never question my teacher. I don’t have a habit of showing disrespect to my teacher. But Kensur Rinpoche said these words to me: “You are very lucky. Geshe Tsultim Gyeltsen is a great master and scholar. You should treat him exactly the way you would treat me. And you should serve him and study with him and be a good student.”

Wow! At that moment a few things dawned on me. One is how real Buddhist masters have no jealousy. How real Buddhist masters, they don’t care how you become enlightened or with who, as long as you become enlightened. I saw the first time, clearly, a glimmer of how incredible my teacher was. You say, “How can you say for the first time?” I’m talking about in action now. The second thing is, he officially gave me his permission to study with Geshe Tsultim Gyeltsen. So if I study with Geshe Tsultim Gyeltsen, there will be no karmic repercussions of Guru-hopping, center-hopping. The third thing is, he told me that Geshe Tsultim Gyeltsen is a great master. If my master tells me he’s a great master, I don’t need to check, I believe my master, and that I should serve him as I would serve my teacher in New Jersey. Wow! So I was very happy and sad because I love my teacher in New Jersey. I was happy because I can’t be there but I can continue my study. And guess what? He is of the same lineage, of the same teacher, of the same tradition. They’re Lama Tsongkhapa’s tradition, the student of Trijang Rinpoche, the student of Zong Rinpoche. They’re both highly acclaimed geshes.

So I ran up… I put the phone down, I prostrated. After I put the phone down, I prostrated to the phone because my teacher has spoken on the phone. So to show respect, I prostrated to my teacher and then I ran upstairs to Geshe-la and I told him what Kensur Rinpoche said. Geshe-la just said, “Okay, make me a cup of tea.” I went, “Okay, how come nobody’s happy for me?” Then I realized another quality of Geshe-la, he has no ego. When I told him what Kensur Rinpoche said about him, he has no ego, he didn’t talk about it more, he just said, “Okay, make me a cup of tea.” And I went, “Wow! This teacher has no ego. I just praised him from another teacher and it doesn’t move him at all, he doesn’t ask for details.” So as I was making tea I was thinking about the qualities of these two teachers – no ego.

So I became the official student of Geshe Tsultim Gyeltsen by two methods. One is I received permission from my first teacher because I couldn’t study with him. Second is Geshe Tsultim Gyeltsen accepted me. So it was pure bliss. I lived from 16 years old – I had turned 16 already – you know, 15 going on 16, 17, 18, 19, 20, 21, 22… I lived with Geshe-la nearly to 23 before I went to India. In between, I moved out to West Hollywood for one year to experience life and I moved back in. So for one year in Los Angeles out of those seven years, eight years, I moved to West Los Angeles near Sunset Boulevard. Yes. And then I experienced samsara for one year and I moved back. While I was living in the Dharma center, I received teachings from Geshe-la every week. I was, on many occasions, had the honor to cook for him as I said earlier. I did his laundry because the laundry area is right next to my room. I cleaned, I vacuumed, I washed, I shopped; I did everything. I wasn’t paid for it; I did it because it’s a service to my Guru. For me, serving my Guru should not be paid, and for me, it’s very important to have integrity with my Guru. For me it’s always been very important that whatever I promise my Guru, he need not remind me, he need not chase me, he need not say anything to me. Once I make a promise to my Guru, I will keep it until I die. This is how I was brought up, this is what I believe, this is what I trusted, this is what the Dharma books taught me.

If you don’t have integrity towards your Guru which is the highest being in your life, that teaches you the dharma to become enlightened, then you won’t have integrity with anyone. If you can take a diamond and throw that out, of course you can take glass and crystal and throw it out. Who takes diamonds and throws it out and keeps the crystals in their house and keeps glass in their house, and keeps it clean and makes a ring out of the glass? Why would you throw diamonds out and keep the glass? So if you don’t take care of a diamond, you won’t take care of glass. So for me, the Guru is a diamond and I will take care of it.

So whatever I promise my teacher from a very young age, it was instilled in me to have integrity, to not let your Guru push you, remind you. Never bring your issues to the Guru and disturb his mind. That’s what I was taught. Never ever shout or scream at your Guru or cut him off or turn him off, or not speak to him or show any disrespect because your Guru is the one that teaches you Dharma, your Guru is the one that teaches you the path to enlightenment because you cannot meet, I cannot see or meet the Buddha. I cannot meet Manjushri, or Maitreya or Tara. I can’t get teachings from them, but definitely they exist and they have become enlightened. Since they exist and they have become enlightened, they received teachings from their Guru but I can’t receive teachings from them because I don’t have the karma to see them at this time. Since I don’t have the karma to see them at this time, I can only rely on the holy Gurus to give me teachings.

So since the Gurus give me teachings, they are the substitute for the Buddhas, or the Buddhas in action. So if I show disrespect to the Buddhas in action or my teachers, if I show… if I lie, if I break my promise, if I shout or I’m rude to them or I always want attention or money or things from them, they’re not my Gurus. I’m treating them like a spoilt child with a rich parent. How will that help me in my spirituality? Everything that we have with our Guru is to tame our minds. Every relationship we have with our Guru, everything our Guru teaches us, everything our Guru does to us or says to us – a qualified Guru – is to train our minds and to make us have the qualities necessary for spiritual attainments. So if we cannot have integrity with our teachers, we cannot keep our promises with our teachers, we cannot keep up whatever we are practicing or learning with our teachers, it’s going to be like that everywhere we go, with everybody we meet because we don’t value anything.

Now, I was very happy because I can study with Geshe Tsultim Gyeltsen. I can’t tell you how happy – for the first time in my life at 16 years old, yes at 16, I was free. No parents. I worked a part-time job to support myself. I lived in a dharma center. I was living on the ground floor and upstairs, on the first floor was another great living master from Gaden Shartse Monastery with a true lineage, true practice. I was attending Lamrim and Tantra classes, torma classes. I was able to serve my teacher just like Milarepa, to cook for my teacher, to wash for my teacher, to clean for my teacher, to shop for my teacher, to escort my teacher. And when he goes places, sometimes I had the honor to go with him and even carry his bag. I loved going places carrying his bag because I was thinking, “I’m the assistant, see me?” I know, a little bit of ego coming up. I was very proud, I was very proud to walk anywhere with Geshe-la. And I loved going shopping with him – sometimes, he would go shopping, go here and there – because I liked to see how he interacted with people. I saw how he interacted with the students in the center, I saw how he interacted with people on the bus, in the stores, in the cashiers, the restaurants, I saw. He was the picture of kindness with everyone. And I loved it because I wasn’t expecting anything else.

The laundromat where I worked part time. This was just one of the many places that I worked at when I lived in Los Angeles

And one day – he has a lot of students – one day I was going to Tsog and I met up with one of Geshe-la’s students and he showed me a picture of Kyabje Zong Rinpoche. Wow, I couldn’t believe it! I’ve never seen this Lama or heard of this Lama anywhere, how could I? I saw a picture of Zong Rinpoche and the student said to me, “Oh, he’s an emanation of Heruka, this is what they believe him to be.” I saw the picture, I begged that person for the picture. He gave it to me. I took that picture, I put it on my altar, I could not believe it. You know, like… electricity went through my body. I was so excited, I was so moved, I cannot describe to you the feeling I had when I saw Zong Rinpoche’s picture. And they told me this is Geshe-la’s teacher, Geshe Tsultim Gyeltsen’s teacher. I was like, “Wow!” And guess what, after I got that picture, a few months later, it was announced His Holiness Kyabje Zong Rinpoche would be visiting our center for six months. You cannot believe how I felt! You cannot believe the elation and excitement. So what I did was, I wanted to make a connection with this teacher and I wanted to make a strong connection. So in my little mind I thought to myself, “I’ll make offering of prostrations.” [Tibetan phrase] So what happened was, I put his picture on my altar and I did one hundred prostrations to Kyabje Zong Rinpoche’s picture every single day for a few months before he came. My purpose was to offer prostrations of body, speech and mind. Because I don’t have money, I offer body, speech and mind, I offer incense, a light to Zong Rinpoche every single day and I prayed, “May I have a strong connection with you, may I receive teachings from you, may I become attained just like you, may I receive the lineage from you.” I used to pray like that every single day and make prostrations of a hundred prostrations to him. Well, the big day came. Guess what? A few months later, I had to go to work. I was very frustrated because Kyabje Zong Rinpoche was arriving at a time where I would be at work. I wanted to be at the door to receive him.

So I was at work and I was so excited. After work – I worked part-time – I ran back to the center and there were bags everywhere, there were new shoes, I knew he was here. I heard a strange voice up there – not an unpleasant one, a strange one – and I said, “Oh my god. That must be him.” I was shaking! So I was downstairs in the kitchen pretending I was busy. I was begging for them to take me upstairs to meet him, waiting, hoping, praying but at the same time, I was scared.

H.H. Kyabje Zong Rinpoche visited Los Angeles and stayed in Thubten Dhargye Ling for 6 months

So finally Geshe-la said, “Okay, you can come upstairs and meet Zong Rinpoche.” I was like, “Gasp!” So I walked up very nervous, I was so scared. I walked into the room; there he sat, wow, straight and erect, with a long goatee, white, very sharp eyes, no smile. He didn’t smile at me at all the whole time. I walked in, I couldn’t stare at him. I could not stare and look at his face. I was so nervous, I was so scared, I was so excited, I was in awe, I was entranced. This is gonna sound a little strange to people who don’t understand – I knew I was in the presence of a Buddha. So I prostrated three times and I just looked at him like that, and I looked down, looked up like that, because you know, I’m curious. I go to people’s closet to find their Dharma Protectors… you know, so I’m that type of kid. And I was so scared but I just, I had to look.

So then I broke down and started crying. I don’t know why. I don’t know why I cried. I just cried and cried and cried and Zong Rinpoche sat there looking at me, unmoved, no emotion and he told Geshe-la to tell me, “I’m not anything special, you don’t need to cry. Now you can tell him to get out.” So I got chased out. So I’m like crying like a child and I left his room and Geshe-la told me… so I said to Geshe-la, “I didn’t do too well.” He says, “No, nothing’s wrong.” So I went downstairs and I started cooking dinner, and I started preparing tea and all that stuff because Zong Rinpoche came with a lot of entourage. So every single day I was cooking for Zong Rinpoche, his assistant, Geshe Tsultim Gyeltsen, the two sponsors, the translator, the translator’s uncle… so I was cooking every day for seven people for six months. I cooked breakfast and I cooked dinner; lunch somebody else took care of it. And as the days went by, Zong Rinpoche took a very kind liking to me.

So what happens is, I’d serve him food and I’d run out of the room because I didn’t want him to chase me out and tell me “Get out.” I was afraid. So I’d walk in, I’d knock on the door and then I’d put his food in front. Then I’d wait a half hour, go upstairs and take the tray. And I’d pray… you know, I was very sneaky, I’d make extra food so that I’d make sure there’s leftovers so when I bring it down, I can take his leftovers. Because I read if you eat the lama’s leftovers, it’s a great blessing. So I used to make extra food for him just to make sure there’s leftovers. I remember someone complaining, “You’re making too much, there’s leftovers.” I said, “I know.” So I used to eat Zong Rinpoche’s… sometimes there would be no food left so I’d take the crumbs, literally. I’d be like, and I’d put it to my head and then I’d eat it, because I believed him to be a Buddha.

So I became very close with him, I became… it became to the level where I’d actually just walk into his room and I would sit on the floor, and I would give him massages on his feet, sometimes on his head, on his hand. Or I would just sit with him when he’s meditating or sometimes when Zong Rinpoche was taking a nap, I would sit next to him and just kind of stare at him. I mean, literally I would just stare at him because I just could not believe what a great lama he was. And Geshe-la was very pleased with me; he says, “You’re doing a good job,” serving his Guru.

I had the honor to serve H.H. Zong Rinpoche during his stay in Los Angeles

So, at that time I was doing Manjushri, Avalokiteshvara’s mantras and some light practices, and Lama Tsongkhapa’s Guru Yoga taught by Geshe-la and I was doing Palden Lhamo mantras. I liked Palden Lhamo a lot. “JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG” – I would recite that all the time. And I recited that when I ran away and I did that all the time. And so, something inside of me said I should get a Dharma Protector. So one day I was upstairs with Kyabje Zong Rinpoche in his room and an assistant, just the three of us. And I asked Kyabje Zong Rinpoche through the assistant, “What shall I do? You know, how shall I practice?” But before I tell you that, let’s backtrack.

Palden Lhamo is one of my favorite Dharma Protectors

Before Zong Rinpoche came, in Thubten Dhargye Ling, every single month Geshe Tsultim Gyeltsen did Dorje Shugden Kangsol. Dorje Shugden Kangsol and Setrap Kangsol. Geshe Tsultim Gyeltsen, every single month with his students – about 50, 60 of them – would do Setrap and Dorje Shugden puja. Why is that? Setrap is the Protector of Gaden Shartse Monastery; Dorje Shugden is the other Protector of the Gelugpa teachings and Geshe-la’s personal Protector. You see, Geshe-la has received sogtae or initiation of Dorje Shugden from his teacher and he does the puja every single month. One of the commitments of doing sogtae is you do the puja every single month. And he taught us about Dorje Shugden, he explained about Dorje Shugden, he encouraged Dorje Shugden’s practice and he explained everything about Dorje Shugden.

In fact, Geshe-la gave us teachings from “Music Delighting an Ocean of Protectors” text composed by Trijang Rinpoche. It is a whole volume composed by Trijang Rinpoche on the practice, the lineage, the history, the background, the rituals, the meditations, the mantras, the fire pujas of the Protector Dorje Shugden. This volume of texts was composed by His Holiness Kyabje Trijang Rinpoche, and Geshe-la had a copy of it and Geshe-la gave us teachings from it. So Geshe-la gave us personal teachings on the history of Dorje Shugden, where he came from, how he arose, and the practice and the benefits. So Geshe-la taught us all of that and encouraged us to practice. So every single month, Geshe-la would have the Dorje Shugden and Setrap pujas. Every single month that I was there, for seven, eight years. I didn’t miss it.

Now, so when Zong Rinpoche came, I was exposed to Dorje Shugden by Kensur Lobsang Tharchin’s assistant and nephew Lothar, and I found out later Kensur Rinpoche in New Jersey also practices Dorje Shugden every single month. I was exposed in New Jersey to this Dharma Protector in our Dharma center Rashi Gempil Ling. Then when I went to California, Los Angeles, I was exposed to this Dharma Protector again by Geshe Tsultim Gyeltsen who gave teachings on it, encouraged it, did pujas in his Dharma center. He’s my Guru, so I followed along. You just follow along. If your Guru says he’s enlightened, he’s enlightened. So when Zong Rinpoche came, I was doing Dorje Shugden’s practice, not heavily, just lightly. And I was doing Palden Lhamo’s mantra but I didn’t want to have a lot of Dharma Protectors because I thought it would be kind of confusing for me later when I’m busy. My main motivation is to keep it one, one, one, not to have a lot. So I asked Kyabje Zong Rinpoche himself, “I’m practicing two Dharma Protectors now. Can you please give me your advice which Dharma Protector I should choose for the rest of my life to remove obstacles of my Dharma practice?” This is exactly what I said to Zong Rinpoche. So Zong Rinpoche said to me just like this – “If you want, I will give you my Dharma Protector.” So I folded my hands and I bowed, and I said to Zong Rinpoche, “Please give me your Dharma Protector. If it’s good enough for you, and that’s what you practice your whole life and you’re a Buddha, it’s more than good enough for me.” The deal was sealed.

So within one month, Zong Rinpoche gave initiation of Dorje Shugden in Thubten Dhargye Ling, Los Angeles, California. What’s sogtae? Sogtae is when the Lama introduces you to Dorje Shugden – in a symbolic way, join hands with Dorje Shugden – and Dorje Shugden gives you his heart and gives you his blessings and gives you his commitment to protect you. You give back to Dorje Shugden that you will hold him as your principal Dharma Protector until you achieve Bodhicitta. Because once you achieve Bodhicitta, you don’t need a Dharma Protector anymore, you yourself is already highly attained. So that is the commitment we make. That’s it. That is it.

Dorje Shugden heart crystal which one receives after receiving sogtae. It symbolizes that Dorje Shugden will protect you until you attain Bodhicitta.

And so Kyabje Zong Rinpoche gave sogtae to three people at a time so it took all day, there were 60, 70, 80 of us. So you can only get initiation three persons at a time, there’s no group initiations for sogtae at that time. So I went up with another two persons, I received the initiation, I received the chakra and also the crystal that represents Dorje Shugden’s heart, and I received sogtae and initiation from Zong Rinpoche. And, after that I did Dharma… I did my Protector practices with Geshe-la and the group every single month and learned the rituals, learned the mudras, learned the prayers, the chanting, all of that. In fact I learned how to make tormas for Dorje Shugden from Geshe-la. He taught me. So, my tormas were a little wilted but they still were edible. So I would actually make the tormas in the Dharma center. I was the torma boy. And sometimes Geshe-la would do the puja to Setrap and Dorje Shugden twice a month, sometimes three, because people requested it, so I would make tormas two or three times a month and I would sit in. I was the drum boy. That means Geshe-la would play the cymbals, I’d play the drums. He plays cymbals. Sometimes I’d mess up, Geshe-la would give me a look. I’d be like, “Uh oh!” And we did puja with Kyabje Zong Rinpoche many, many times, the whole time he was there, every month. Can you imagine, I’m in the room with Buddha Zong Rinpoche, Buddha Geshe Tsultim Gyeltsen, all my Dharma brothers and sisters, about 80, 90 of us at that time and we’re doing Dorje Shugden puja together? And everything was fine.

So let me reiterate a little. I met… I had my first encounter with Dorje Shugden with Lothar back in New Jersey. And then when I left New Jersey I was in California, and Geshe-la, Geshe Tsultim Gyeltsen introduced us to Dorje Shugden and he encouraged us to practice, he told us to practice, and, and he taught us to practice by using Trijang Rinpoche’s text “Music Delighting an Ocean of Protectors”. I used to attend those teachings. Geshe-la would speak in English and tell us what it said. And we did the practice. There was no negative talk against Dorje Shugden, there was no ban, there was nothing. Nothing at all. Nothing bad happened to our center. Nothing bad happened to anyone. Nobody said anything negative about Dorje Shugden, we didn’t hear anything negative about Dorje Shugden.

And I want to make it clear, we practiced Dorje Shugden in Thubten Dhargye Ling Dharma center in Los Angeles but that was not our main practice. Our main practice was Lojong, was the Eight Verses of Thought Transformation. It was Gaden Lhagyama, Guru Yoga of Lama Tsongkhapa. It was Tara. It was Lamrim, heavily. And it was debates and it was the Twelve Interdependent Links, it was the Three Principal Paths. Those are the main teachings that Geshe-la taught us all the time. We did very little Dorje Shugden practice on a daily basis, just once a month, but we all had his picture, we all had his prayers and all that. And there was no politics, there is, you know, the teachers gave it to you, Geshe-la received it from his teacher Kyabje Trijang Rinpoche and Zong Rinpoche. I received it from Zong Rinpoche. Zong Rinpoche received it from his teacher Trijang Rinpoche. Trijang Rinpoche received it from his teacher Pabongka Rinpoche. Pabongka Rinpoche received it from his teacher and so on and so on and so on.

So when we started practicing Dorje Shugden in the 80s, okay… so it was what, I was 18… so 1983… yeah, I was 18, 1983, I received the Dorje Shugden practice from His Holiness Kyabje Zong Rinpoche. 1983. We never prayed to Dorje Shugden that other lineages would be hurt. We never prayed to Dorje Shugden that even our enemies or perceived enemies would be hurt. We did Dorje Shugden practice that we may be able to understand the Lamrim very well, we may be able to understand the Lojong teachings very well, that we may gain attainments, that we may be able to understand the Buddha’s message in Lamrim and to transform our minds and become a patient, kind, compassionate person. In other words, to get enlightened. We never ever prayed or was told to pray, or was advised to pray to Dorje Shugden for any other reasons. There was no Chinese government involvement. There is no propaganda, there is no politics, there’s nothing.

I’m 18 years old. I’m living with Geshe Tsultim Gyeltsen in Thubten Dhargye Ling dharma center in Los Angeles. His Guru which became my root Guru, Zong Rinpoche, came and visited us for six months. We received the teachings from Kyabje Zong Rinpoche. We were given the initiation and we swore to practice and to keep our commitments for life. We also received Yamantaka, Vajrayogini, Cittamani Tara, Heruka, Avalokiteshvara Ngesung Kundrol, Hayagriva, White Tara, Je Tse Zin Ma, etc, etc. We also received these other practices from Kyabje Zong Rinpoche and commentary. And we have to do all those practices. So every single day I have to do all those practices besides Dorje Shugden as advised by Zong Rinpoche. So Zong Rinpoche gave us Cittamani Tara, Heruka, Yamantaka, Vajrayogini, he gave us Ngesung Kundrol, Je Tse Zin Ma, etc, etc. So we have to do these other practices every single day also. And my practice every day comprises this much of Dorje Shugden and this much of the other stuff that Kyabje Zong Rinpoche gave us. And that’s how it was. There’s no issues, nothing. Nothing at all.

I was… I didn’t practice Dorje Shugden because I’m connected to the Chinese government. I didn’t practice Dorje Shugden because I want to contradict Dharamsala or CTA or His Holiness the Dalai Lama. And you know the Dalai Lama visited our center many, many, many times. And we have images of Dorje Shugden everywhere and the Dalai Lama didn’t say anything, alright? So therefore what’s very important to know is this, is that when we received the practice of Dorje Shugden from Kyabje Zong Rinpoche, it was 100% for spiritual reasons. Zong Rinpoche is my teacher, is the teacher of my teachers and when he gives out the practice and we promise, we just do it. It’s called integrity. I don’t care what other teachers tell me. I don’t care what other lineages tell me. I don’t care what other people tell me. I only care what my Gurus told me. I don’t mean disrespect to the other teachers. I don’t mean disrespect to anyone else but I want to make it clear that when we received that practice, that practice was for spiritual purposes. Nowhere in the Dorje Shugden prayer it tells you to destroy your enemies or hurt people or damage but the prayer is always about developing compassion, developing renunciation, developing the right view of Emptiness according to Nagarjuna, and developing the mind that can attain Bodhicitta and that’s what we prayed for. In fact Geshe-la didn’t allow us to pray to Dorje Shugden for minor things, nothing.

Now let me backtrack a little bit. Before we received anything from Zong Rinpoche, before we received any teachings from Geshe-la, my very first encounter with Dorje Shugden with Geshe-la was this. I was looking for a job and I needed to work and pay bills and I wasn’t very qualified to get a job, I was 16. So I applied for a job and they said they’ll consider. If I get this job it will be near the center, it will be easy for me. I can pay off my bills. So I went up to Geshe-la, I told him the whole situation. Geshe-la was sitting in his room upstairs, Geshe Tsultim Gyeltsen. He has Yamantaka thangkas, he has his, you know, his altar in his room and he has a thangka of Dorje Shugden. So he said to me, “Do you really want this job?” and I said, “Yes, I need this job very badly.” He pointed to the thangka of Dorje Shugden and he said, “This is Dharmapala,” or ‘Dharma Protector’ in Sanskrit. “If you pray to him everything will be fine.” So right in front of Geshe-la I made three prostrations to Dorje Shugden’s thangka and I prayed “May I get the job.” And guess what, three days later I got the job. I wasn’t supposed to get the job but I got the job. And after that, Geshe-la started teaching about Dorje Shugden, talked about Dorje Shugden, explained and encouraged the practice along with many other practices. But I want to explain Geshe-la’s main… the main focus was Lamrim. And then after that when Zong Rinpoche came, Zong Rinpoche gave us the initiation. And that is how I got connected to Dharma Protector Dorje Shugden when I was 18 years old. Again let me stress, not for any political reasons but purely spiritual.

Back to Tabs

H.H. Zong Rinpoche offering a cup of tea to his Guru, H.H. Trijang Rinpoche

So when we practiced or received the practice of Dorje Shugden, you have to understand we received it not from an ordinary being, not an ordinary scholar, not an ordinary teacher or ordinary monk. Not that there’s anything wrong with being ordinary, but we received it from one of the greatest living debate masters, ex-Abbots of Gaden Monastery, erudite, seasoned, tantric practitioner, an oceanic master of Sutra and Tantra, a person who is well known for his occult abilities, and a highly attained master, a master of all masters, a master that taught the geshes and the monks of Gaden, Sera and Drepung. His Holiness Kyabje Zong Rinpoche was not an ordinary person, was not an ordinary monk, and was not regarded as an ordinary monk, not only by me but by the monks of Gaden, Sera, and Drepung. Zong Rinpoche’s erudite understanding into the Sutras and Tantras was renowned in Gaden, Sera, and Drepung. He was famous in Tibet, famous in his region of Kham, famous in Gaden, and everyone in Gaden respected Zong Rinpoche deeply. And he was their teacher. When Zong Rinpoche gave teachings in Gaden, then people from Drepung, monks from Drepung, scholars, geshes, Abbots, from Drepung and Sera would flock to Gaden to receive teachings.

Zong Rinpoche was not an ordinary person, was not an ordinary monk, was not an ordinary scholar. He was one of the most highly respected Gelugpa teachers of the last century. The level of his erudite learning is unmatched except by a few and this is not my own compliment of my guru. This is what everybody believes in the Gelugpa world when I came to the monasteries. I lived in the presence and served and received teachings and received commitments from one of the greatest and most erudite masters of the last century that escaped Tibet. Zong Rinpoche’s name is famous in the Gelugpa world. Famous not because he’s a movie star; famous because of his learning, his practice, his abilities, his mastery of Sutra and Tantra, unrivalled. His Holiness the Dalai Lama was extremely affectionate toward Kyabje Zong Rinpoche. He would pull on his goatee and tug on it in a playful manner. And Zong Rinpoche was an extremely loyal, humble and devoted student of His Holiness Kyabje Trijang Rinpoche. Now Trijang Rinpoche is exactly the same as Kyabje Zong Rinpoche – the tutor of the 14th Dalai Lama, a Geshe Lharam of the highest degree, a Gaden Tripa incarnation, a master whose line of incarnations stem back to the time of Buddha when he was the Buddha’s personal chariot driver.

We are receiving teachers from a line of erudite masters and practitioners that is beyond doubt, even a shadow of a doubt, of their qualifications. I had the fortune to study with Kensur Rinpoche, Kensur Lobsang Tharchin Rinpoche in New Jersey. I had the fortune to receive teachings and practice from Geshe Tsultim Gyeltsen of Gaden Shartse Monastery and live with him for nearly eight years. I had the fortune to study, to be with, to receive lineages and practices and teachings from His Holiness Kyabje Zong Rinpoche. I made a promise to these Lamas, I made a promise to Zong Rinpoche that whatever he gave me I will practice till the end of my life. I don’t need any other explanation, I don’t need any other talk or convincing. I made a commitment to Kyabje Zong Rinpoche and his two disciples Geshe Tsultim Gyeltsen and Kensur Lobsang Tharchin Rinpoche. I made a commitment to Zong Rinpoche, I swore to him that whatever practices he gave me inclusive of Gyalchen Dorje Shugden, I will practice until the end of my life. It is impossible that I will break my commitment to my root Guru. It is impossible.

H.H. the 14th Dalai Lama (middle), H.E. Kensur Jampa Yeshe Rinpoche (right) and myself (left)

In 1986, when I arrived in Dharamsala, that was when I was going to be ordained by His Holiness and it was the first time I had heard any hint about a ban against Dorje Shugden. You have to understand I was 22, 23 at that time, very young. And I came from Thubten Dhargye Ling in California, and all my Gurus practice Dorje Shugden, we all practice Dorje Shugden every single month and all of our Dharma students did it. There were no issues, no problems and I was very innocent and young and had a very good view of things, even you can say idealistic. I think most people who are young are idealistic. It’s just they get older, they see [the] reality of things and in learning to deal with it and how they deal with it, is how a person matures and formulates their kind of thinking and actions later on in life.

I had wanted to make a thangka of Kyabje Zong Rinpoche in the center and emanating from his heart and light with Vajrayogini and another light coming out as Dorje Shugden because I feel Zong Rinpoche is a Guru and he emanates as a Yidam and a Dharma Protector. So the Dalai Lama’s personal assistant was my very good friend – and we have lost contact over the years but he was my very good friend – and he’s from Namgyal Monastery and he took me to the thangka painter, the personal thangka painter of the Dalai Lama and I told him what I wanted. And the thangka painter was very nice, he said to me, “Well, I’ll paint Zong Rinpoche, I’ll paint Vajrayogini but I’m not going to paint Dorje Shugden” and I was like, “Oh, why not?” He says, “Oh, because we don’t paint that.” So that was the first time I ever heard of the ban in 1986.

My personal thangka of Kyabje Zong Rinpoche emanating as Vajrayogini and Dorje Shugden

And then, I had talked to another friend of mine in Dharamsala who’s a Tibetan, a fellow Tibetan, and he was also a reincarnated lama, very well spoken in English, a translator and also a scholar. And he had told me basically that there has been rumors at that time that perhaps Dorje Shugden’s practice should be curtailed and some people say that it’s not beneficial and that perhaps we should stop and that in the future the Dalai Lama might even speak up about this. And I was really taken aback and I was really shocked, to say the least, and it was very traumatic for me because it meant that I had to pick either the Dalai Lama or my Guru, because if the Dalai Lama is correct then my Guru is wrong.

If my Guru is wrong, all the practices I received from him are wrong. If I picked my Guru, that would mean I cannot have a Dharmic relationship with His Holiness the Dalai Lama and that disturbed me very much too because I truly respect and love His Holiness very much and he’s one of my teachers.

So I was in a room in Dharamsala and I offered sang, ‘sangsol’ or incense, heavy incense, juniper incense for three days straight on my windowsill. In fact, I burnt the windowsill. And I made prayers to Dorje Shugden and I cried a lot and I was in a slight depression and I was very disturbed and I was very confused because I was told to choose between the Dalai Lama or my Guru Zong Rinpoche – to choose between my two Gurus. How can I do that? How can I do that? Because if I choose Zong Rinpoche over the Dalai Lama, I break my commitments with Dalai Lama and I go to the three lower realms. If I break my commitments with Zong Rinpoche and choose the Dalai Lama, I also break my commitments – my Guru devotional commitments – and I go to the three lower realms. Either way, I go to the three lower realms.

Maybe some of you don’t have that dilemma or that issue because you didn’t receive teachings from either or lama – a Dorje Shugden lama or a non-Dorje Shugden lama. Maybe you don’t have that issue but all of you must sympathize that I had that issue and not only me – thousands of monks in Gaden, Sera and Drepung, hundreds of thousands of people in Tibet, who have faith in the Dalai Lama and also have faith in Trijang Rinpoche, Zong Rinpoche and Dorje Shugden. And so for the first time in 400 years, we are forced to choose.

And I cried for three days, I was very depressed, I didn’t know what to do, it was one of the most down times of my life. I think the most depressing part of my life, the most saddest part of my life, was when His Holiness Kyabje Zong Rinpoche passed away. That was the most difficult time of my life. And I think the second most difficult time of my life – really, I mean and I’ve had so much – was to have to choose between the Dalai Lama… and there are people who are anti-Dalai Lama and say, you know, I should speak up against Dalai Lama, and they call him different names and they degrade him, they say bad things about him but I can’t do that. That’s who I am, that’s my commitment. I have received teachings from him, I can’t do that. Okay?

There are people who are on the Dalai Lama side who tell me, “Hey, you know, you should renounce Dorje Shugden and you know, your Lamas are wrong and all that, wrong and you should follow the Dalai Lama.” I can’t do that either because… either way I lose, and people have to understand that. You are not in that predicament but I am. You see, when you die, you will not experience my death, my bardo, my future life, my karma, my repercussions and my breaking of samaya. You will not receive my results. I will receive my results. So you don’t tell me to choose the Dalai Lama or Dorje Shugden or Zong Rinpoche because I will experience the repercussions of choosing. You will not.

So therefore, what is important is this is, at the end of the three days, I talked to my friend, a Tibetan Rinpoche and he basically scolded me in a very kind way and he says, “You know what, don’t be silly. You don’t have to choose. Respect both. Keep up your practice and don’t need to say anything.” So I thought, that’s the only solution. That’s the only solution. So… but it distressed me. It wasn’t an easy decision and after that I still attended many of Dalai Lama’s teachings and I loved it and I gained a lot of knowledge. And I also attended teachings of my other lamas – I have, I told you 16 lamas, 15-16 lamas. I’ve attended the teachings of my other lamas and as I said, 13 of them practice Dorje Shugden and encourage it. So I choose not to choose between lamas. If His Holiness the Dalai Lama says I cannot attend his teachings then I will abide by his holy wishes and I will not attend. It’s not I don’t want to attend, it’s not that I’m making a statement, it’s not because I’m silently protesting or you know, making a secret message that I’m not happy. No. If His Holiness says that I can’t attend then I won’t attend. And when His Holiness says I can attend, I’ll happily go and attend. And that’s how I feel because Dharma teachings are Dharma teachings.

I’m not practicing Dorje Shugden to hurt anyone, to damage anyone, to make a political statement or to align myself with some government or some movement or some political movement. I’m not interested in politics. I’ve never gone for a protest against China, I’ve never gone for a protest against the Dalai Lama, I have not gone for any protests for or against any of these political movements because I am a Buddhist monk. I shaved my hair and put on the robes of Lord Buddha to study, practice, meditate and to control my negative mind so that it can be transformed into becoming an attained being. I’m an ordinary person, an ordinary being. My intentions to become a monk and to practice, and to follow these great masters is strictly spiritual.

One of my appeals to His Holiness the 14th Dalai Lama

My practice of Dorje Shugden has no alignment in any way, in any politics. The so-called “ban” – if we want to call it the ban or not call it the ban, the injunction or the edict or the talk against Dorje Shugden started very strongly back in 1996 but I received his practice in 1983. That’s 13 years difference. It is impossible that a great master like Kyabje Zong Rinpoche can be practicing a negative being that is destructive and harmful and hateful and damaging and wishes to threaten the Dalai Lama’s life. How can a master of Kyabje Zong Rinpoche’s caliber, a master of Sutra and Tantra and an Abbot of Gaden Shartse in Tibet… close to the Dalai Lama till the end of his life, someone who marked on the calendar the day he would die, the day he would be cremated, and gave indications of his future rebirth… this master even had control over when he will die, where he will take rebirth and wrote it down in his calendar, we can see that very clearly in his biography… I saw it. Is it possible that Zong Rinpoche is so incredibly dull, wrong, unintelligent to not see for 81 years… okay let’s just say maybe, 50 or 60 years of his life where he practiced Dorje Shugden, he cannot have any indication Dorje Shugden is negative? And that only in 1996, we hear Dorje Shugden is negative and Zong Rinpoche is wrong, Trijang Rinpoche is wrong and all our lineage gurus are wrong? Is that logically possible? If Zong Rinpoche is wrong and he practiced Dorje Shugden and he lost his refuge and he became degenerate because of practicing Dorje Shugden… Kyabje Zong Rinpoche died practicing Dorje Shugden. He died practicing Dorje Shugden, meaning all the way till the end of his life. Even at the end of his life before he planned to leave his body, he did pujas to Dorje Shugden and told Dorje Shugden, “You have been of great assistance to me my whole life. Many of my works were accomplished because of your help. I have nothing else to ask of you. Here are some Tsog offerings.” And then two weeks later Kyabje Zong Rinpoche went into death meditation and passed away, sitting straight.

H.H. Trijang Rinpoche (right) was the tutor of H.H. the 14th Dalai Lama

Is it possible that Kyabje Trijang Rinpoche, the root teacher of the Dalai Lama is practicing a demon, a spirit, something evil, his whole life? If Kyabje Trijang Rinpoche is practicing a spirit and a demon, and he’s practicing something evil his whole life, that would mean that he lost his refuge vows. If he had lost his refuge vows, he has lost the basis of his three vows – his Pratimoksha vows, which is the monkhood then he’s disrobed, he’s not even a monk… and his Bodhicitta vows, his refuge vows – same thing – and his tantric vows. So his three sets of vows are gone; his Pratimoksha vows which is monkhood, right? Along with that on the basis of monkhood, you have to have refuge vows. So if he’s practicing Dorje Shugden, then Trijang Rinpoche lost his refuge vows. He lost his monk vows because the way the monk vows can be taken is based on refuge vows; if the refuge vows are broken, you cannot be a monk. For example, if I’m a Buddhist monk, suddenly I’m not a Buddhist anymore, I don’t want to practice Buddhism anymore, can I still be a Buddhist monk? Obviously not. If I’m not a Buddhist monk anymore, then naturally I lose my tantric vows and my Bodhicitta vows. To receive any initiation of Manjushri, Tara, the Kriya Tantras, the Charya Tantras, you need to have refuge. To receive initiation of the higher Tantras such as Hevajra, Vajrayogini, Yamantaka, Kalachakra, Guhyasamaja, Cittamani Tara etc, etc, you need to have your Bodhisattva vows intact, you need to have your Refuge vows intact. So is it possible that Trijang Rinpoche practiced Dorje Shugden till the end of his life; because of his practice of Dorje Shugden, he lost his refuge vows; because he lost his refuge vows, he lost his monk vows; because he lost his monk vows, right? All the other vows are nil already. They’re not dependent on the monk vows because you can take those vows without the monk vows but because he lost his refuge vows, he lost his Bodhicitta vows, and he lost his tantric vows, and therefore, whatever he is teaching people and initiating people and giving practices to people is also nulled out. Is that possible?

So that means all the teachings that Trijang Rinpoche gave to the tens and tens and thousands of monks in Tibet and in India in the monasteries have no blessings? Is that possible? So that would have to lead us to believe that all the teachings, initiations, practice, commentaries, oral transmissions passed down to the Dalai Lama – the current Dalai Lama, His Holiness the Dalai Lama – passed down to him, all those are nulled and defunct and no blessings also. Is that possible? So that means the thousands and thousands of geshes and teachers and masters that are alive in the world today and a generation above me who received so much teachings and the whole lineage from Trijang Rinpoche and from Zong Rinpoche; they’re all praying to a Lama who lost his refuge vows? Who prayed to Dorje Shugden? That means every Gelugpa center, every Gelugpa monastery must remove the pictures of Trijang Rinpoche and Zong Rinpoche from the monasteries. That means Gaden, Sera and Drepung, their prayer halls must remove the thrones, must remove the pictures and any teachings and any texts from these masters. That means that the Dalai Lama should not be teaching any teachings by Trijang Rinpoche or his lineage. None. Why? Trijang Rinpoche went to his passing, to his death practicing Dorje Shugden to the last minute, he never gave up. Kyabje Zong Rinpoche practiced Dorje Shugden till the end until he passed away, he never gave up. So therefore, these two are Dorje Shugden Lamas. Since they’re Dorje Shugden Lamas, then they have lost their vows, they have lost their practice, they should have no attainments. So anything we receive from them – that is, all the Tantras, all the Sutras, all the initiations, all the practices – are ineffective. In fact, you have completely cut off the Gelugpa lineage at the knees; the person cannot stand up anymore. So therefore is that possible?

Now, what we are told by the leadership, what we are told by the leadership, is Dorje Shugden is a demon, is an evil spirit, he harms the Dalai Lama, he harms the welfare of Tibet, he harms anyone who practices him. In fact we shouldn’t even say his name because it will attract negative energy. How is that possible? So Zong Rinpoche is a walking negative energy? Trijang Rinpoche is a walking negative energy? How is that possible? When I arrived in Gaden Monastery – 1988 January – I arrived in Gaden Monastery, Gaden Shartse Monastery Phukang House in 1988 January. I prostrated and I walked into the monastery, I was introduced to the Abbot and I became an official member of Gaden Shartse Monastery. Prior to that, two months, one month prior… two months prior to that, I was ordained as a Buddhist monk in Dharamsala by His Holiness the Dalai Lama. So back in 1987, I was ordained by the Dalai Lama into Buddhist monkhood. Therefore my ordination name is Tenzin Zopa, which comes from His Holiness whose name is Tenzin Gyatso. And so he is my ordination teacher. My refuge teacher is Kensur Lobsang Tharchin who practiced Dorje Shugden. My tantric teacher is His Holiness Kyabje Zong Rinpoche who practiced Dorje Shugden. My sutra teacher is Geshe Tsultim Gyeltsen who practiced Dorje Shugden. So I have Kensur Rinpoche, Zong Rinpoche and Geshe Tsultim Gyeltsen who practiced Dorje Shugden versus Dalai Lama, His Holiness the Dalai Lama who doesn’t practice Dorje Shugden.

So when I arrived in Gaden Shartse Monastery in 1988, I was what, 23 years old, 22, 23, around that age, I was extremely excited. That’s where I planned to live for the rest of my life, there’s where I planned to stay and there was Zemey Rinpoche there, there was Kyabje Lati Rinpoche there, there was His Holiness Gaden Tripa of Gaden Jangtse Jetsun Jampel Shenpen, there was Kyabje Denma Locho Rinpoche down the street in Drepung, there was Kyabje Dagom Rinpoche, there was Drakyab Tokden Rinpoche, there was the great Kensur Jampa Yeshe Rinpoche, there was the great Geshe Konchok Tsering. There were masters all around us. You walk out of Gaden, left and right, there’s this erudite Geshe, there’s this erudite master, there’s this great Rinpoche, there’s this great Tulku, all around us. And then within a few years, His Holiness Kyabje Trijang Rinpoche’s incarnation came to Gaden so guess what? My house, Tsem Ladrang, is bordering with Trijang Ladrang, so I used to see Trijang Rinpoche as a young boy playing and he’d wave at me, I’d wave at him. Of course we’d fold our hands.

The current incarnation, H.H. Trijang Chocktrul Rinpoche

So Trijang Rinpoche lived next to me. Right next to that was Zemey Rinpoche’s house. Right down the street is Zong Rinpoche’s house, then the oracle’s house. There’s all these erudite masters. Lati Rinpoche is just around the corner. We’re all there; we’re all living there and guess what? Every single month, when we do the Protector puja in Gaden Shartse, gon cho nga – Palden Lhamo, Mahakala, Kalarupa, Vaishravana and White Mahakala, Gonkar – we’d include in Setrap’s puja and Dorje Shugden’s puja. So every single month, all of Gaden Shartse did Dorje Shugden’s puja.

And guess what? Gaden Shartse has a Protector Hall, it’s called a gönkhang, and within that Protector Hall, you have Setrap, you have Shidak Gyenye, which is a special protector associated with Lama Tsongkhapa, you have Kalarupa, and you have Dorje Shugden. And every day, there would be a Shugden black tea offering in Gaden Shartse Monastery. And in Gaden Shartse Monastery we had Dorje Shugden’s statue there, we had Dorje Shugden’s image there. Later, Kyabje Zong Rinpoche built a special… had instructed to build a special Dorje Shugden chapel called the Gyalchen Tenkhang, right next to Zong Rinpoche’s house.

So next to Zong Rinpoche’s house, you have the Gyalchen Tenkhang, which was a special place, a temple, dedicated to Dorje Shugden in Gaden Monastery with an altar to Dorje Shugden and a throne. The throne housed… the throne housed an oracle there who would take trances of Dorje Shugden once or twice a month, publicly and privately. So next door was an oracle of Dorje Shugden, trained by Trijang Rinpoche and Zong Rinpoche, living there. And he would take trance of the peaceful Dorje Shugden, the wrathful Dorje Shugden, he would take trance of Setrap, he would take trance of Kache Marpo, and a few other Dharma Protectors, right there. And Zong Rinpoche, Trijang Rinpoche, Zemey Rinpoche, Lati Rinpoche, Kensur Jampa Yeshe Rinpoche, all of them would consult the Dharma Protector. In fact, in fact, once a year during Tibetan Losar, once a year, we would have a special trance session.

In Gaden Shartse Monastery, they set up a throne and all the Abbots, all the high lamas, all the tulkus, all the geshes and the whole assembly of monks would gather in Gaden Shartse Monastery and guess what? The oracle of Dorje Shugden would be invited into Gaden Shartse Monastery, sit on the throne and the wrathful Dorje Shugden would take trance and the Abbot, the ex-Abbots, the lamas, the tulkus, the geshes – even myself was there – we’d go up and offer a khata to Dorje Shugden. And then Dorje Shugden would throw rice to the audience and bless all the monks and then leave. The next one who’d come would be Setrap, same thing, same procedure. Third was the peaceful Dorje Shugden who would enter in Gaden Shartse Monastery, and when the peaceful Dorje Shugden came, he was called Duldzin. He would wear the hat of Lama Tsongkhapa, the robes of a monk and he would sit on the throne and all of us would go up and greet him, make offerings, including the Abbot, including the teachers, the masters, everyone. And then we’d sit down and Dorje Shugden would give a Dharma talk and then the monastery would ask him questions and he would give prophecies about the future. This was every single year.

Now as I shared with all of you earlier, when I arrived in the great monastic institution of Gaden Shartse Monastery… you have to understand Gaden Monastery was founded over 600 years ago by the great yogi, master, teacher, mahasiddha and fully enlightened saint, Lama Tsongkhapa. And from his students they also built Drepung and they built Sera. So in Tibet before 1959, you would have around 10,000 monks in Drepung Monastery. You would have close to 6600-6800 monks in Sera Monastery and in Gaden you have 3000-3300. And these are not including the monasteries such as Amdo Tashi Kyil which is thousands of monks in Amdo. It’s not including the great monastic institution of Panchen Lama which is Tashi Lhunpo in Shigatse. It’s not including all the hundreds and hundreds of other great monastic institutions that are spread out all over Tibet and Kalmykia and also in Mongolia. And so Gaden Monastery is a starter of all these monasteries because there’s where Lama Tsongkhapa, the founder of the Gelugpa School of Buddhism, resided, where his students built the monastery for him, where he lived, where he taught and where he kept the Buddha’s teachings purely in Gaden until his passing.

Inside Shar Gaden Monastery

So Gaden Monastery since Lama Tsongkhapa’s time up till now has been unbroken. Totally unbroken. And in 1959, due to the Cultural Revolution happening all over China where the Chinese suffered, Tibetans suffered, everybody suffered, many Tibetans, many lamas, the masters of Gaden, Sera and Drepung left to India and reestablished Gaden, Drepung and Sera in South India. So I went to South India, as I mentioned earlier, and joined Gaden Monastery in 1988. The reason I joined is because Kyabje Zong Rinpoche instructed me to join. He instructed me upon my request. You see, because I wanted to pursue another career and then I wanted to become a monk. The reason I wanted to pursue the other career was to earn money to help support the Dharma growth of the Dharma centers of my teacher. So I asked Kyabje Zong Rinpoche for a divination. Divination is foretelling the future through dice. Very erudite masters who have done very powerful and deep meditations, they can do divination into your future and give you the right answer.

So Kyabje Zong Rinpoche was a renowned and famous divination master. So I asked Kyabje Zong Rinpoche whether I should pursue this career I had in mind or become a monk or how? And Zong Rinpoche told me that, if I was to pursue the career, I would be successful and I would make it and it would be good and it would be beneficial but if I was to become a monk, it will be more beneficial. He left it up to me. So I said earlier that he instructed me but in other words, it was his gentle way of saying that I should become a monk. He never forced me. So when Kyabje Zong Rinpoche gave this instruction, I folded my hands and I put my head down to Kyabje Zong Rinpoche and I said to him, “I will become a monk as I intended since your divination said so.” And so I was in the United States for a few years paying off my bills, earning my money and getting some money together to go to India and when I arrived in India in 1988 January, I joined as a promise to Kyabje Zong Rinpoche.

Now when I arrived in Gaden, as I said earlier, I would say in Gaden Shartse, 95% of the monks practiced Dorje Shugden. The other 5% that did not practice, there were no issues. In Gaden Jangtse Monastery, the other side of Gaden monastery, most, many monks practiced, many great… the high lamas practiced, the teachers practiced. And in Drepung many, many monks, many masters practiced. In fact there was one khangtsen in Drepung called Ngari Khangtsen with about 200-plus monks and their khangtsen Protector was Dorje Shugden. What’s a khangtsen? In the monastery, in Gaden Shartse you’re divided by 11 khangtsens. A khangtsen is a sorority house. So if you come from ‘A’ province of Tibet, you speak ‘A’ dialect, you have ‘A’ customs, you have ‘A’ kind of language, when you come to the monastery, you will stay in ‘A’ Khangtsen or ‘A’ sorority house. Why? Because the different dialects in Tibetan, they can’t understand each other when they come to the monastery.

In the monastery, you have monks from all over Tibet that speak different dialects and the dialects don’t match. So if you come from ‘A’ province, you go to ‘A’ Khangtsen. If you come from ‘B’ province you go to ‘B’ Khangtsen, simply for the language. So what happened was, in Ngari Khangtsen in Drepung Monastery, their main Dharma Protector of the khangtsen is Dorje Shugden. Each khangtsen has a Dharma Protector, each monastery has a Dharma Protector. So Gaden Shartse’s Dharma Protector is Setrap, Gaden Phukhang, my khangtsen is Four-Faced Mahakala, but at the same time we all practiced Dorje Shugden and we also had a chapel for Dorje Shugden. As I said, there were no issues in any way, shape, or form with Dorje Shugden’s practice.

In Sera Monastery, you have Pomra Khangtsen. Pomra Khangtsen has 400-500 monks and their whole khangtsen, their Dharma Protector again was Dorje Shugden and this has been going on for hundreds of years. So in Sera Monastery, you have practice of Dorje Shugden very strong. Pabongka Rinpoche comes from Sera, so everybody in Sera, the seniors, were students of Pabongka Rinpoche, so everybody practiced Dorje Shugden. In Drepung, you have khangtsens who are individually devoted to Dorje Shugden’s practice as their Protector. In Gaden Shartse, it’s pervasively Dorje Shugden plus the chapels. So in Gaden, Sera and Drepung, majority of the monks practiced Dorje Shugden and the ones who didn’t practice, there were no issues.

The monks of Pomra Khangtsen, all of whom practice Dorje Shugden, eventually separated from Sera Monastery and formed Serpom Monastery.

For example, if you go to Gaden, you have a percentage of monks focusing solely on Tara practice. There are some of the monks solely focusing on Heruka practice, solely focusing on Yamantaka practice. One monk may do Yamantaka practice as their main practice and they can do the other practices as a commitment practice. For example they do a little Tara, they do a little Manjushri, they do Tsongkhapa, they do Guhyasamaja, they do Vajrayogini but their main one is Yamantaka. So similarly, you have monks in the monastery who focus mainly on Tara practice, who focus mainly on Yamantaka practice. But when they focus on Yamantaka, it doesn’t mean Tara is not good; when they focus on Tara, it doesn’t mean Yamantaka is not good. So therefore, in the monastery you have an individual choice of what practice you wish to do, what meditation you wish to do and there were no issues whatsoever.

And it was often, you would hear a master… there was one great master there called Geshe Tendar, when I was there and he would give Dorje Shugden initiations in Gaden Monastery – sogtae. In Drepung Monastery you have Kyabje Dagom Rinpoche, who gave Dorje Shugden initiations up the street. Kyabje Dagom Rinpoche was also a very erudite, gentle, pure monk, scholar, master, Lharampa Geshe, a very great master in Drepung Monastery. I myself had the great merit to receive many teachings from Kyabje Dagom Rinpoche also, who has passed away already.

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Gaden Monastery in Tibet

But everywhere – Gaden, Sera, Drepung – you had these practices going on of Dorje Shugden and you had temples dedicated to him and we’d do the pujas every single month. There were no issues. There was not one single word that Dorje Shugden would harm His Holiness the Dalai Lama’s life, that would harm the Tibetan cause, that would harm other people or bring damage. Nobody in Los Angeles in Thubten Dhargye Ling, nobody in Gaden, nobody in Gaden Shartse, certainly nobody in the monastery I belong to – Gaden Shartse – ever prayed to Dorje Shugden to hurt the Nyingma sect, to hurt the Dalai Lama. How could we? How can anyone even think that? To hurt another lineage, another practice? And that if you practice Dorje Shugden, you need to put down the Nyingma teachings, disrespect the Nyingma teachings or put down other sects? No such thing. Not one single monk in Gaden Shartse Monastery that I belong to, talked negatively about the Nyingma sect, the Kagyu sect, the Sakya sect or said that Dorje Shugden is against them, or that Dorje Shugden cannot, doesn’t like them or will harm them. Impossible!

You have to understand, Gaden Shartse Monastery is 600 years old, founded and started by Lama Tsongkhapa and it is a factory of erudite geshes. Over the last 600 years, do you know many incredible geshes, teachers, masters, Gaden Tripas, Sharpa Choejes, Jangtse Choejes, Kensurs, tulkus, meditation masters, mahasiddhas, that Gaden Shartse has produced? His Holiness Trijang Rinpoche is from Gaden Shartse Monastery, the root guru of the Dalai Lama. So no one in Gaden Shartse Monastery, none of my teachers, none of the monks ever said, “Hey, let’s do Dorje Shugden practice to hurt the Dalai Lama, to hurt the Tibetan people, to hurt the Tibetan nation.” No one ever said that we should practice Dorje Shugden to hurt the Nyingma teachers, the Sakyas, the Kagyu teachers. No one! Do you think someone of Trijang Rinpoche’s caliber, Zong Rinpoche’s caliber, Kensur Jampa Yeshe, Kyabje Lati Rinpoche, Kyabje Zemey Rinpoche… do you think these great masters of masters would be teaching in the monastery, “Oh, practice Dorje Shugden so we can shorten the Dalai Lama’s life, so we can destroy the cause of Tibet, so that we can get money from China”?

What is all this talk about money from China? As an 18 year old young boy in Los Angeles, California that did not speak a word of Tibetan, that’s never been to India, never been to Tibet, never been to China, never been to the Far East, never travelled anywhere in the Far East in my adult life, in Los Angeles, meet Zong Rinpoche, get initiation of Dorje Shugden and I’m being paid by the Chinese government to practice? Do you think in our little Dharma center in Thubten Dhargye Ling, Los Angeles, we are taught to do Dorje Shugden pujas to shorten the Dalai Lama’s life, to hurt the Tibetan nation, to hurt the Tibetan people? Why would we do that? Why would anyone do that? How is that even possible?

Dorje Shugden is taught to us by Kyabje Trijang Rinpoche in his volume that he composed about Dorje Shugden and by my Gurus, as an emanation of Manjushri. Being an emanation of Manjushri, Dorje Shugden harms no one because Manjushri has no karma or instinct or ego to harm. Dorje Shugden does not harm anyone and you know what? You don’t need to be Gelugpa to pray to Dorje Shugden to get help. You don’t need to be Nyingma to pray to Guru Rinpoche to get blessings. You don’t need to be Gelugpa to pray to Tsongkhapa to get blessings.

You see, Guru Rinpoche and Tsongkhapa are not Nyingma or Gelug, they are just Buddhas. We label them Nyingmas. Why is Guru Rinpoche Nyingma? I don’t think Guru Rinpoche in his life ran around saying, “Hey, I’m Nyingma! Only Nyingmas can pray to me.” I don’t think Tsongkhapa in his life ran around saying, “Hey, I’m Gelugpa! Only Gelugpas can pray to me.”

A beautiful thangka of Guru Rinpoche. Just like all Buddhas, Guru Rinpoche blesses anyone regardless of their faith.

So, Guru Rinpoche will bless anyone whether you’re Nyingma or not. Tsongkhapa will bless anyone whether you’re Gelugpa or not. And Dorje Shugden will bless anyone whether you’re Gelugpa or not. Dorje Shugden is not bound by color, race, cultural barriers, socio-economic background or your religion. Even if you’re non-Buddhist, even if you’re… you know, atheist, whatever, if you ask Dorje Shugden for help and you’re sincere, he will help.

So Dorje Shugden does not harm. There is no text for Dorje Shugden to harm. They say, “Well, there are some wrathful liturgies in Dorje Shugden’s prayers and kangsol, his pujas and his exhortations and all that is quite wrathful.” You know what? Read Palden Lhamo’s prayers and kangsol. Read Kalarupa’s, okay? Read Mahakala’s. They’re just as violent, they’re just as rough, they’re just as visual, they’re just as full of gore, blood, skulls, corpses, etc. because those are all symbolic. They’re tantric symbology.

Hello, think carefully. Vajrayogini is naked wearing 50 human skulls, wearing five skulls, drinking out of a skull cup. How visual is that? How violent is that? Stepping on a man and a woman. Yamantaka’s got a buffalo head, carrying weapons and intestines and skulls and heads and blood and innards. Think! Kalarupa is standing on a bull molesting a male with a consort who is an ogress, with a buffalo’s head, with his body naked and his secret organ exposed, okay? And with his bare fangs out, riding in blood, an ocean of blood. What do you think about that? Palden Lhamo has her breasts hanging down, wearing skulls, wearing fresh human heads, with her fangs sticking out – four fangs in fact, two on top, two at the bottom, okay? Carrying a bag of diseases, riding on a mule over an ocean of blood. You know that red thing that’s under Palden Lhamo’s mule? That’s an ocean of blood. Blood, not strawberry milk. Blood. And Palden Lhamo is… got claws and weapons and chains. Isn’t that kind of visual and rough?

Headless Vajrayogini (Chinnamastra) may appear gory to many, but this is just tantric symbology

Every… I would say 80% of the Tibetan Dharma Protectors are rough, naked, on fire, with fangs, with blood, with gore, with intestines, with skulls, wearing human heads, not just Dorje Shugden. And their liturgies, when you read it are very violent and very wrathful and very… you go read Palden Lhamo’s liturgy, Google Palden Lhamo’s prayer. Google it. Google Kalarupa’s prayers, ‘Damchen Chogyal’. Google Mahakala’s prayers. Google these Dharma Protectors’ prayers and read the liturgy and see how wrathful they are. So don’t tell me, “Oh, Dorje Shugden’s liturgy is very wrathful. See – kill, destroy, blood, gore.” It’s tantric symbology. I’m not going to get into the symbology now; we don’t have time. But it’s tantric symbology, alright?

So Dorje Shugden does not harm anyone, does not hurt anyone and if he can harm and hurt anyone, who has he harmed and hurt? Which Nyingma lama did he kill? Which Gelugpa lama, which Dalai Lama did he kill? Please think. Please think carefully. And all of you… some of you people who are saying negative things about Dorje Shugden, he didn’t harm you. “Oh, because you’re protected by the Three Jewels.” Well, so is everybody else, so what are you worrying about? Everybody who took refuge in the Three Jewels cannot be harmed by any demon or spirit or Dorje Shugden, so what are you worried about? You don’t even need to talk about it. So Dorje Shugden does not harm anyone and he helps everyone and he assists everyone and guess what? You owe him nothing except the transformation of your mind to be a better person. That’s what any Dharma Protector requires of you.

To say the Nyingma lamas can be hurt by Dorje Shugden, to say the Dalai Lama can be damaged or his life shortened by Dorje Shugden, in the monastic debate courtyard, you will be defeated within a few minutes with logical debate. How can a great Nyingma master, any great Nyingma master, be harmed by a spirit, a ghost, an evil being? If they can be harmed by evil beings, a ghost or a spirit, then they are not great masters, are they? We go to great masters to seek refuge, we go to great masters to receive teachings, we go to great masters to protect us from harmful beings. So if these great masters can be harmed by evil negative beings, then they’re not great masters, they’re not attained. Then that means Dorje Shugden can hurt the Buddha himself, can hurt Tsongkhapa.

We believe the Dalai Lama is an emanation of Avalokiteshvara. I believe that, I still believe that, I’ve always believed that and I will die believing that. Are you telling me that Dorje Shugden, if we want to assume him to be a negative spirit, can harm Avalokiteshvara, the Dalai Lama? Can shorten his life, can destroy his work, can be a damage to what he wishes to do? Think about the ramifications of that type of statement, to run ignorantly around saying that.

If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can harmed by an evil spirit. Which one is it? Can he harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?

Another of my appeals to His Holiness the 14th Dalai Lama

Then, the Dalai Lama has a very high status. He is the spiritual and secular leader of the Tibetans for hundreds of years since the Great Fifth. So the current Dalai Lama, the current great manifestation of compassion, Dalai Lama, is believed and is respected by Tibetans to be the secular leader, the emanation of Avalokiteshvara, a great erudite master, a great Panchen, a pandita, which he is, and he can be harmed by an evil spirit? So when the people on the Internet say things like that, do you know that you’re indirectly degrading the Dalai Lama? You’re indirectly degrading enlightenment or the attainments of a high being?

Now, in the teachings by Buddha, even in the Vinaya Sutras for monks, if you become a monk and you hold your vows well – your vows – even as a simple ordinary monk like myself, cannot be harmed by any evil spirit. And if someone is being afflicted by an evil spirit, a monk may take his zen – this is called a zen, the upper robe of a monk – and if his vows are intact, he may take this robe and place it onto the person and that spirit will not be able to remain and must run because the power of the vow of the Sangha, the power of the vow of the monk is very pure, so when he covers that person, that person will be protected. That goes for a monk or a nun. So a very pure nun who has her vows intact is a very pure and perfect object of refuge and offering. So when she takes off her zen and she wraps it around a person who’s being afflicted by a spirit, that spirit has to flee, has to run, has to leave. So even an ordinary monk or nun cannot be affected by an evil spirit, never mind someone like His Holiness the Dalai Lama or one of the high lamas of Nyingma, for example His Holiness Kyabje Penor Rinpoche, His Holiness Kyabje Dilgo Khyentse Rinpoche, etc., etc., etc.

Do you think His Holiness the Dalai Lama, His Holiness Kyabje Dilgo Khyentse Rinpoche, His Holiness Kyabje Penor Rinpoche can be harmed by Dorje Shugden or any evil spirit? Do you want to keep proliferating this type of ignorance and downgrading their attainments and putting down who they are? On one mouth, you’re saying, “Oh, Dalai Lama is Avalokiteshvara”; on the other mouth you’re saying, “Oh, he’s going to be harmed by Dorje Shugden, you’ve got to stop practicing; you’ll break your samaya and hurt the Dalai Lama.”

The great compassionate one, Avalokiteshvara

I don’t believe any evil spirit can hurt the Dalai Lama. I don’t believe any spirit can shorten the life of the Dalai Lama. I believe he is Avalokiteshvara. I believed that since I was a child, I believe that now and I will believe that until the end of my life. I don’t care what other people say. That is my belief, that is my choice, that is my direction. It benefits me and it benefits more people to believe he is Avalokiteshvara and he is! The end. Can everybody be wrong? Trijang Rinpoche says he’s Avalokiteshvara, Zong Rinpoche says he’s Avalokiteshvara, Zemey Rinpoche, Lati Rinpoche, Kensur Rinpoche, Geshe Tsultim Gyeltsen – all of them told me he’s Avalokiteshvara. Are they all lying? I don’t think so, he is Avalokiteshvara. The oracles of Tibet say he’s Avalokiteshvara. The prophecies say he’s Avalokiteshvara. Guru Rinpoche one thousand years ago said, “An emanation of Avalokiteshvara will come to Tibet to lead the people.” Is everybody wrong? Well, I’m just an ordinary monk listening to these great masters.

Now the Dalai Lama has a very high position. He is the secular ruler of Tibet, the king of Tibet or the spiritual head of Tibet, as you would like to label it. His status is very high because that’s the prayers he has made in his previous lives to come back to benefit others in that kind of position. But on a strictly spiritual level, once you become a 9th stage Bodhisattva, 10th stage Bodhisattva, 8th stage, 7th stage, 6th stage… whether you are a China man from China, a Mongolian man from Mongolia, a Nepalese man from Nepal, you’re an American man from America, you’re an Englishman, you’re a Japanese man, you’re a Taiwanese man; if you reach 9th stage Bodhisattva, all these people come together, they are exactly the same – although physically they are different – their attainments inside. That means the attainments of one Buddha is equal to another.

I mean it’s obvious right? Is Manjushri higher than Tara? I don’t think so. Is Tara higher than Manjushri? I don’t think so. Once you reach the level of Buddhahood, you’re the same. So whether you take refuge in Buddha, Tara, Tsongkhapa, Guru Rinpoche, Manjushri, Avalokiteshvara, Vajrapani, if you put one of them there, they encompass all the Buddhas because they’re enlightened beings.

So therefore, the Dalai Lama is an enlightened being. If he is an enlightened being, he must have practiced for many, many years to become enlightened, now manifesting as a pure monk. He is a pure monk. But the Dalai Lama is not the only Buddha in Tibet, he’s not the only attained being in Tibet, he’s not the only master that has reached that level of attainments. I am sure people, like some of the Sakya throne holders, are very attained beings. I’m sure the great Karmapas are very highly attained beings. I am sure His Holiness Kyabje Dilgo Khyentse Rinpoche is a highly attained being. I am sure Kyabje Trijang Rinpoche is a highly attained being, Zong Rinpoche, etc., etc.

So when you get all these highly attained beings together, although physically, outwardly they may look different, inwardly their mind is equal. So one attained being can be the king of the country, one attained being can be the Abbot of a monastery, another attained being can be a great nun in a cave meditating, another attained being can be a cow herder like Marpa was, he was just a farmer. Another attained being can be in a cave like Milarepa with long hair and white robes and not even taking the monk vows, not even a geshe. Milarepa never studied to be a geshe, he doesn’t have a geshe degree but he became enlightened. So whether you are an ordinarily… you are a being manifesting in an ordinary form, as a cow herder, as an abbot, as a nun, as a monk, as a Chöd practitioner, as a yogini, as a yogi, as an Abbot, as a Gaden Tripa, as a Sakya Trizin, as the Dalai Lama, as the Panchen Lama, you have to understand, the outside is different but the inside is exactly the same.

So therefore Trijang Rinpoche’s mind, His Holiness the Dalai Lama’s mind, Kyabje Pabongka Rinpoche’s mind, Zong Rinpoche’s mind – all these great Lamas, their mind, their inside is a Buddha, is a fully attained Buddha. But on the outside, one person manifests as a leader, one person manifests as a teacher, one person manifests as an Abbot or Gaden Tripa, whatnot and so on. That’s just the outer manifestation. A Buddha who is a farmer, a Buddha who is the king of a country, when you put them together, they are equal objects of refuge, they should be shown equal respect, they should be shown an equal amount of body, speech and mind respect. Equal. It doesn’t matter if one is a cow herder and one is the king of a country. If they are a Buddha, they are a Buddha. For example, whether it’s Tara or Manjushri, you must show equal respect. Equal. Whether she’s female and she’s a lady – “Oh, maybe that’s inferior”, that’s completely wrong. Number one, women are not inferior. They’re equal and even better in some cases. So whether it’s Tara or Manjushri, it doesn’t make a difference. A Buddha is a Buddha. Whether a Buddha became a Buddha an aeon ago or today, those two Buddhas are the same. “Oh you became a Buddha today, so you stand in the back line and I show you respect later.” I don’t think so.

H.H. Zong Rinpoche had the biggest impact on my life

So this is how I think, this is how I see my faith. So therefore, I believe the Dalai Lama is a Buddha. I believe Zong Rinpoche is a Buddha. I believe Geshe Tsultim Gyeltsen is a Buddha. I believe Kyabje Trijang Dorje Chang is a Buddha. I believe Kyabje Pabongka Dorje Chang is a Buddha. I believe the Panchen Lama is a Buddha. I believe they’re Buddhas. So since they’re Buddhas, how can Buddha Trijang Rinpoche be practicing a demon his whole life and not know? How can Buddha Dalai Lama be harmed by a demon? How can a Buddha be harmed? It doesn’t make sense at all. So for me, in a logical kind of thinking, it doesn’t make sense at all.

For me, I have received teachings and I have received ordination from His Holiness the Dalai Lama but the most teachings I received was from Kyabje Zong Rinpoche, the Lama that made the biggest impact on my life. What do I mean by impact? That turned my life around, that changed me to become a monk, that put me on the path to develop Bodhicitta – I didn’t achieve it yet, I’m work in progress – was Kyabje Zong Rinpoche. So Kyabje Zong Rinpoche is my root Lama. Kyabje Zong Rinpoche told me to practice Dorje Shugden. That was his instruction to me. Whether Dorje Shugden is a demon or a spirit or a ghost or a Buddha or Manjushri, that’s for you to think, study and decide. But to Kyabje Zong Rinpoche, Dorje Shugden was Manjushri. To Kyabje Trijang Rinpoche, Dorje Shugden was Manjushri. My teacher and his teacher says Dorje Shugden is Manjushri. So if my teacher tells me he is Manjushri, he is Manjushri.

Let me give you a little example. We can have a rock and that rock is just a rock. But if your Guru tells you that rock is an emanation of Manjushri and you take that rock and you put it in the center of your altar and you clean it, make offerings, prostrations, believing it to be Manjushri, then through that rock – not from the rock, through the rock – Manjushri’s blessings will come to you by the blessings of your teacher, by the blessings of your belief. Anyway, Manjushri statues are made of brass. Before you create them to be Manjushri, they’re just a piece of brass. Who’s going to go worship brass? Manjushri statues are made of clay, carved from stone, so before you carve or create Manjushri statues from clay or stone or brass or gold or silver or whatever, it’s just gold, silver, clay and rocks. So who’s going to go and worship the rock, who’s going to worship the stone, the brass, who’s going to worship all that? I’m not gonna go and prostrate to a pile of rocks or to some clay. But if you mold it into Manjushri and a monk, a nun, a teacher or someone who’s qualified blesses the object and invites Manjushri to enter and sit and become one with the object, then you are not praying to the statue, you’re not praying to the rock, to the brass, to the metal, to the stone. You are praying to Manjushri as symbolized by that object. So when you offer precious items and gold and put it on the throne or put it on the altar or shrine or make prostrations or offer incense to that image, you are not worshiping that image. You are worshiping what that image represents. Well, you say why don’t you just worship Manjushri directly without any images? Because not all of us can visualize Manjushri very well, not all of us have the power of visualization. It’s easier to say, “This is Manjushri, place this on your altar and do your meditation on Manjushri” than to say, “Oh, visualize Manjushri.” Well, what does he look like? We’ll be talking the rest of our lives to everybody what does Manjushri look like, easier just to have a statue.

So therefore, Manjushri is symbolized by this statue made of rocks, clay, wood, whatever you carve it from. So therefore if my teacher told me that this stone is Manjushri and it’s emanated as Manjushri, and it’s blessed by Manjushri – blessed by Manjushri – fine! I believe my teacher. By the power of believing my teacher, when I make offerings to the stone, I’m not making offerings to the stone. I’m making offerings to Manjushri and what it symbolizes. Then the blessings of Manjushri will come through this. Why? Because Manjushri’s power is stronger than the stone.

Similarly, if someone gives me Dorje Shugden and says… if my guru gives me Dorje Shugden – which he did – and says, “This is Manjushri”, if hypothetically Dorje Shugden is an evil spirit then by the power of me believing him to be Manjushri, the evil spirit is overridden. The form is Dorje Shugden but his essence becomes Manjushri, so you are still praying to Manjushri. Let me repeat. Manjushri is much more powerful than any evil spirit because Manjushri is a fully enlightened Buddha, one of the eight main great disciples of Buddha Shakyamuni. So therefore, Manjushri cannot be overpowered by Mara, delusions, karma, klesha, dukkha – suffering – or any evil spirit. Manjushri has no karma to suffer, has no karma to receive harm. Therefore no evil spirit can harm, damage Manjushri. That is why we can go to take refuge in Manjushri who is free from samsara’s fears, free from samsara’s clutches. He’s a Buddha.

Therefore a Buddha can enter a statue, a Buddha can enter a thangka, a painting or just a clear space in front of you. If you invite the Buddha to come whether you can see him or not, Buddha Manjushri will come in front and you can make prayers. If you have special sight or special insight from meditation, you can perhaps see Manjushri. I can’t but I’m sure there are masters who can. So therefore since Manjushri is a Buddha and some people say Dorje Shugden is an evil spirit, if I believe Dorje Shugden to be Manjushri, so be it that the form is still Dorje Shugden but the mind, Manjushri has entered and expelled the demon and therefore he is Manjushri. Manjushri can emanate as a woman, as a man, as a boat, a captain, he can emanate as a bridge, he can emanate as, you know, a piece of potato, he can emanate as a cup, as a table, he can emanate as a great teacher – Gaden Tripa, he can emanate as the King of China, he can emanate as a great lama, a great teacher, he can emanate as a Buddha, a Bodhisattva, a Yidam – Yamantaka, he can emanate as Dharma Protector – Kalarupa, Dorje Shugden, Mahakala, he can emanate in any form he wants. There is no limitation to what Manjushri can emanate so don’t put limitations on an enlightened mind. So therefore, if Manjushri can emanate in any form, why not as Dorje Shugden?

Glorious Manjushri

So therefore, even if hypothetically Dorje Shugden is an evil spirit, hypothetically, once you invoke Manjushri to come and enter and then you visualize Manjushri is Dorje Shugden then it’s not Dorje Shugden the evil spirit anymore, it’s Manjushri, whatever the outer form is. Similarly you can invite Manjushri to enter a rock; it becomes Manjushri. It’s your belief. So therefore why visualize Manjushri as Dorje Shugden when you can visualize Manjushri as Manjushri? Good question. I’m not visualizing Manjushri as Dorje Shugden. Dorje Shugden is an emanation of Manjushri, recognized by the great lamas for the last 400 years.

Now in Tibet, in the last century within the Gelugpa School of Buddhism, the most influential teacher, the teacher of teachers, is Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche with a whole sleuth of other teachers. That means all of our lineage, all of our practice, all of our Tantras, oral transmissions came from these teachers that went to us directly or went to our teacher who passed it to us. So whether Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche is a direct guru, it is definitely an indirect guru. So when you start saying that Trijang Rinpoche, Pabongka Rinpoche and Zong Rinpoche are practicing a demon, you are saying they are not enlightened. You are saying they have no abilities to see the difference between a Buddha and a spirit. You are saying they are unqualified. You are saying that they broke their refuge vows. You are saying that they have lost their Vinaya, Pratimoksha vows, they have lost their tantric vows and Bodhisattva vows. You are in fact saying that Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche, our lineage masters, our teachers, are failures and that when they die, they went to the three lower realms for practicing a spirit. Now if Trijang Rinpoche practiced Dorje Shugden until he passed away which he did, he broke his refuge vows, he practiced a spirit, he should be going to the three lower realms. Well, his incarnation is back, confirmed by the Dalai Lama and Dorje Shugden. The current Trijang Rinpoche was found by the Dalai Lama and Dorje Shugden. They consulted the Dorje Shugden oracle in Gaden. They consulted the Dalai Lama. Both the divinations came out exactly the same, to be the same boy. Pabongka Rinpoche’s incarnation is back confirmed by the Dalai Lama and Dorje Shugden oracle. Kyabje Zong Rinpoche’s incarnation is back, confirmed by the oracle and the Dalai Lama again. So when you practice Dorje Shugden, you don’t go to the three lower realms. These Lamas are back and these are just examples, there are hundreds of other lamas and geshes and teachers who have practiced Dorje Shugden and they have returned back perfectly with a human form. No problems, no issues.

So if Trijang Rinpoche was a Dorje Shugden practitioner and he’s evil and he’s negative and he broke his vows, why even look for his incarnation? Why bring him back to the monastery? Why? By you recognizing Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche’s incarnations, by recognizing them, you are saying that they didn’t go to the three lower realms, that their practice of Dorje Shugden wasn’t wrong. That’s what you’re saying. So does that make sense? It doesn’t make sense at all.

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An outing with Kyabje Zong Rinpoche to L.A.

Now the Dalai Lama wants us to have good samaya with him and I understand that. What is samaya? Samaya is a relationship between ourselves and our teacher. But someone like myself, I have 16, 15, 16 teachers. Out of the 15, 16 teachers, only three did not practice Dorje Shugden. Alright? The other remaining teachers, 13 teachers remaining, all practiced Dorje Shugden. So do I listen to the three teachers who doesn’t practice Dorje Shugden? Out of the three teachers who doesn’t practice Dorje Shugden, only one says Dorje Shugden is negative and the other two say Dorje Shugden is fine. Then the remaining 13 teachers I have, all practice Dorje Shugden, all encourage Dorje Shugden and all tell me to practice Dorje Shugden. So why should I ignore the 13 teachers and listen to the one teacher?

His Holiness the Dalai Lama says don’t practice Dorje Shugden, it comes from his mouth. He said so, he says it’s harmful or whatever and all that. But you see, I must continue my Dorje Shugden practice, not because I want to defy His Holiness the Dalai Lama, not because I want any harm to come to the Tibetan nation, not because I want to shorten the Dalai Lama’s life, not because I’m being paid by the Chinese, not because I want to create disharmony within the Tibetan communities. I practice Dorje Shugden because my Guru told me to practice and I have sworn on oath – tantric oath – to my Guru to practice Dorje Shugden. The Dalai Lama may be a great king and great master and great pandit, which he is, but he doesn’t have the authority on a spiritual level to override what my Guru has given to me. I don’t mean this in a disrespectful way. My Guru may not be the King of Tibet but he’s the king of my heart. He’s my Buddha. The Dalai Lama may have millions of followers around the world and my Guru, Zong Rinpoche, may have a hundred thousand followers. Just because one Guru has more followers doesn’t mean I abandon my Guru and follow the Guru with more followers. I mean how do you judge which Guru is right or wrong? Based on their fame? How many students they have? How wealthy they are? How big their house is? I don’t think so. Whether… according to Ashvagosha, whether our Guru lives in a cow hut with two students, a wife and some kids and a couple of cows, or whether your Guru is a great lama in a monastery sitting on a high throne, they’re equal in your meditations. So if our Gurus are equal in our meditations, then in life we must treat them equally also.

So if I give up Dorje Shugden’s practice then I’m telling the whole world Zong Rinpoche is wrong. I don’t trust in Zong Rinpoche. Because how can I take 10 parts of Zong Rinpoche and take one part away and say the other nine is still good? I’m immediately saying that he is wrong. If I give up my Dorje Shugden practice, then Zong Rinpoche is wrong, then Trijang Rinpoche is wrong. Then therefore, that would lead me to believe that the practices, the lineage, the oral transmissions and everything else they gave me is wrong. Because why? They practiced Dorje Shugden so they lost their vows, they’re evil, they’re bad, they went to the three lower realms, so naturally whatever they gave me is also wrong. If that is wrong, why continue practicing? Why?

Now, if I give up Dorje Shugden and run along with the other people who say, “Oh you know, I gave up Dorje Shugden. Now I’m clean, I’m good, I’m pure, I’m okay” – instant fame overnight. Go for the Dalai Lama’s teachings, go take pictures with the Dalai Lama, hang out in the Dalai Lama’s, you know, palace and attend… that will be beautiful, I mean, that will be such an incredible honor. But you see I can’t give up my Guru for another Guru. Ever.

I’m not paid by the Chinese, I have no contact with the Chinese government. If they want to give me money, I’ll take it, I’ll use it for good things, help old people, you know, build hospitals, I’ll do good things with it. I don’t get anything from the Chinese government. I don’t…

There’s never been once I prayed to Dorje Shugden in the last 30 years, “May the Dalai Lama have short life or be harmed or may Tibet lose out, may people be harmed, may the Nyingma lamas die, may the Nyingma lineage crash and suffer.” Not one time have I ever prayed for something like that. So, people on the Internet write, “Oh, Tsem Tulku is not a Rinpoche anymore because he practices Dorje Shugden.” My goodness, how did I become unthroned, dethroned overnight? You mean these people can override the Gaden Tripas, can override the Abbots, can override the oracle to say I’m not a, I’m not Tsem Rinpoche anymore just because I practice Dorje Shugden suddenly? Who are they? Faceless people behind the computer screen writing not nice things to other people.

And then “Tsem Rinpoche prays to a devil Shugden.” The devil Shugden? I’m not praying to any devils. I’m praying to Shugden, not a devil. Because if you’re right, Trijang Rinpoche and Zong Rinpoche are wrong. Now remember the ramifications: if Trijang Rinpoche is wrong, the Dalai Lama is wrong. Why? If one lama can be wrong, another lama can be wrong. If we want to go down that route that our Gurus can be wrong, then the Dalai Lama can be wrong, all the Gurus can be wrong, we don’t need to practice. Just give up everything and go to the beach. Do we want to go down that route? Would you like it if you come to me and I say, “This lama’s wrong, that lama’s wrong, this lama’s good, that’s good, don’t go here, that one’s wrong, this is a liar, this is a good one, this is practicing a demon, this is not”? Or would you like me to tell you, “You practice who you like, you check out your lama and you follow all the way, develop a good heart”?

I

So for me, if I give up Dorje Shugden, that means Zong Rinpoche’s wrong, that means all my practice is wrong, that means my 30 years are wasted, that means I’m practicing a spirit, that means I’m going to the three lower realms. Everything is gone. That means I’ve been tricked by Zong Rinpoche. If I continue practicing Dorje Shugden, I’m on Zong Rinpoche’s side. But guess what? I am suddenly against the Dalai Lama. I’m not allowed to attend his teachings. I’m not allowed to attend his talks. I’m not allowed to attend his meetings. I’m not allowed to go near him. I’m not, in fact, as a Tibetan, “chö de sang sing”, we need to separate Dorje Shugden practitioners from non-Dorje Shugden practitioners. That means as a Dorje Shugden practitioner, within the Tibetan communities I am not allowed to mix with the non-Dorje Shugden practitioners. I’m not allowed. Ok? I don’t know what you want to call that, a ban, an edict, advice, whatever you want to call it.

Gaden Monastery, Gaden Shartse Monastery has 1300-1400 monks when I arrived. A few years ago during the initial stages of the Dorje Shugden ban, 600 monks, 550-600 monks left Gaden Shartse to form their own monastery, right next door to Gaden Shartse. So Gaden Shartse is not practicing Dorje Shugden they say, which they’ve been practicing for hundreds of years. Then there’s a wall and next door is Shar Gaden Monastery. Those are the Gaden monks… those are the Gaden monks who are practicing Dorje Shugden. So you have Shar Gaden Monastery, 600 monks practicing Dorje Shugden. There’s a wall and then there’s the Gaden Shartse monks who don’t practice Dorje Shugden. But guess what? They’re not allowed to mix, they’re not allowed to talk, they’re not allowed to be friends, they’re not allowed to go have tea, they’re not allowed to go have dinner, they’re not allowed to join pujas together, they’re not allowed to be associated with each other. Why? Because the Tibetan leadership tells us that Dorje Shugden practitioners are against the Dalai Lama, they are evil, they are pro-China, they are wishing the Dalai Lama ill-health. Where did this come about? How did that happen?

The monks that left Gaden Shartse to form their own monastery, Shar Gaden, so that they could continue their practice of Dorje Shugden undisturbed.

I am sure within Dorje Shugden practitioners – there are millions of us – there are a few people who are not nice people, there are a few people who are not real practitioners, that are not honest, that steal, that lie, that are violent, that commit crimes, that are thieves. What? If you have one American person who is not a nice person, ten persons, ten American people who are not nice people, does that mean all of America is not nice? Does it mean that as soon as you see an American… so if you see ten American people who are thieves, who are liars, who are rapists, then all Americans are rapists, all Americans are liars, all Americans are bad? And then you keep saying that on tweets, on Facebook, on social media platforms, you leave comments – “Oh, he’s American, he’s bad. He’s American, he’s bad. He’s American, he’s a rapist. He’s American…” My grandmother’s an American, she’s a rapist? Hello? My grandmother is an American, or was before she passed away. Is she a rapist? I don’t think so. So there are Dorje Shugden practitioners who are grandmothers, who are old men, who are ladies, who are nurses, who are doctors, who are husbands, who are wives, who are children. There are Dorje Shugden practitioners who are Abbots, Gaden Tripas, Sharpa Choejes, Jangtse Choejes. You have Dorje Shugden practitioners who are erudite geshes, monks, nuns. There are farmers. There are doctors. They’re all collaborating with the Chinese to hurt people? They’re all evil? They’re all demon worshippers? You mean they’re all praying for the Dalai Lama to die?

If Dorje Shugden was so powerful and his intention was to kill the Dalai Lama then why is the Dalai Lama still alive and doing quite well? Because the Dalai Lama cannot be harmed, because he’s a Buddha, because he’s highly attained and because the Dalai Lama cannot be harmed by anything negative. So 500 billion people can be doing puja of a spirit to go and harm the Dalai Lama, I don’t think one single hair on his body can be harmed and I don’t think anyone needs to worry about that. And I don’t think one single Nyingma teacher, Nyingma master, Nyingma lineage holder will be harmed. If one single Nyingma takes refuge in the Buddha, no spirit can hurt him. Refuge is refuge. And if a Nyingma practitioner can be hurt by a spirit then what happened to karma? Karma exists. The harm we get comes from karma, not Dorje Shugden.

So for me, I’ve had people write to me, hundreds of messages and letters. I have people write to me and say, “Oh you know, you’re a practitioner… no no, you are Zong Rinpoche’s student, you should stand up and you should come out of the closet with your Dorje Shugden practice.” Then I have people tell me, “Oh, you know, it’s very good that you respect the Dalai Lama, you don’t practice Dorje Shugden, you’re a good monk, you’re a good Rinpoche, I’m gonna follow you.” Well, thank you for the endorsement. Then I have people who tell me, “Well, your teachers are all Dorje Shugden practitioners and you don’t talk about Dorje Shugden so which one are you?” I have all types of people. You see, if I come out as a Dorje Shugden practitioner, I have one group of people like me, another group of people don’t like me. If I come out as a non-Dorje Shugden practitioner, I have another group of people who don’t like me and call me a traitor and I have another group of people who like me. Now what do I do? Who do I make happy? Should I make the non-Dorje Shugden people happy? Should I make the Dorje Shugden people happy? Who should I make happy? Can we make the crowd who is fickle all happy? Can we make everybody happy whatever we do? Buddha had critics against him. Buddha had people trying to kill him. Tsongkhapa had critics. Great Panchen Sonam Drakpa, Tulku Drakpa Gyeltsen, Duldzin Drakpa Gyeltsen, the Sakya Khönmas, the Karmapas, the Gaden Tripas, all had their detractors. Even the great 13^th Dalai Lama had people who didn’t like him and criticized him. Who am I?

So what does everybody want out there? You want me to tell everyone Zong Rinpoche is a liar and give up Dorje Shugden? And then jump with the Dalai Lama crowd and take pictures with the Dalai Lama. Yeah, the center goes up, people will come, I get praises, everybody says I’m wonderful and all that stuff but you know what? I have a conscience and this is a practice of conscience. What is my conscience? I never ever practiced Dorje Shugden to hurt one single person, let alone the Dalai Lama. So you can say that I’m collaborating with the Chinese government, you can say that I’m wishing for the Dalai Lama to be harmed, you can say that I am wishing for him to have a short life. You’re saying that I’m against the cause of Tibet; you can say whatever you like but you see, all your voices that arise from ignorance will not override the voice of Zong Rinpoche in my mind. I practice Dorje Shugden because my living refuge, my root guru, my lineage master, my teacher, my incredible Dharma friend, His Holiness Kyabje Zong Rinpoche gave me this practice and he has passed away and I will never give up the practice or give up my Guru. And you can say whatever you like or criticize me in any way you like, you can do any type of negative speech, hate tweets, hate Facebook messages, you can send all kinds of negative emails, you can leave negative comments on my blog, you can do all of that but that’s not going to deter me from my faith, practice and integrity and promise that I made to Zong Rinpoche. It’s as simple as that. You see Kyabje Zong Rinpoche wasn’t wrong. Kyabje Zong Rinpoche never practiced a demon. Kyabje Zong Rinpoche never prayed for anyone’s harm ever.

So I would love to have a reconciliation between the Tibetan leadership and the Dorje Shugden practitioners that number in the millions. When I say number in the millions, I kid you not. I am part-Tibetan, I know the monasteries, I speak Tibetan, I’m in contact with many monasteries, I’m in contact with many teachers, geshes, lamas throughout Tibet, India, Nepal, around the world. I have been for many years. This is my people, this is my world, this is my territory, if I may say so. I’m in contact with all of them. Even one monastery in Kham commands the allegiance of hundreds of thousands of disciples who, when they have a special event, they come to the monastery for it.

So therefore there are millions of Dorje Shugden practitioners around the world and within the Dorje Shugden practitioners, there are bad people, there are thieves, robbers, rapists, liars, false teachers, false monks, people who have no integrity. There are some but don’t judge the actions of a few who label themselves Dorje Shugden practitioners to be the overall label of all Dorje Shugden practitioners. That is wrong. Do not tweet, Facebook or message people negative messages threatening them, to kill them, to wish them ill, that they are devil worshippers, that they’re demons, they’re evil, they’re negative, they’re against the Dalai Lama. Don’t do things like that. Don’t set up pages on the Internet, don’t set up pages on Facebook or any of the Internet social media platforms to specifically attack and hate and destroy other people, alright?

Then you may say, “Well, some of you protest against the Dalai Lama.” Look, I don’t know about the protests against the Dalai Lama. I didn’t start them, I didn’t plan them, I don’t fund them, I’m not involved with any of that, none of that. I’m not involved with the protests. In the Western world, where Tibetan Buddhism has spread, that is the custom of Western people to protest against something they don’t like. They didn’t bomb anyone, they didn’t harm anyone, they didn’t hurt anyone. They are unhappy about something. That’s between them and whoever they’re protesting against, in this case the Dalai Lama. I respect their right to protest. They didn’t receive teachings from the Dalai Lama, they don’t have a spiritual connection to the Dalai Lama, they don’t have samaya or relationship with the Dalai Lama. So if they have something that the Dalai Lama doesn’t like, they protest. That’s their right, that’s what they wish to do, that is their prerogative, that is what they’re brought up on, that is what they’re used to, that is their culture, that is their country, that is their government, that is their constitutional right to protest. Whether their protest is good, bad, right or wrong, it’s not for me to judge. I respect their right to protest. It doesn’t mean, it doesn’t mean that I agree with everything.

Venerable Geshe Kelsang Gyatso

Now the people protesting, some of them, not all – there are people protesting from all walks of life – are from a Dharma center based in England and by all rights and accounts, before the ban of Dorje Shugden, their teacher – in the monasteries, when I entered Gaden – was considered an erudite and great and very powerful, knowledgeable geshe of the highest caliber, and the highest learning. And I respected this great geshe – Geshe Kelsang Gyatso – very much. That’s before the ban, that’s before all the Dorje Shugden issues. I used to, at a very young age, read Geshe Kelsang Gyatso’s books and just be amazed at the clarity, be amazed at the knowledge and be amazed at what I learned from it, and from a natural inclination, I respected very much what was in these books and how it helped me.

So I have a natural respect for Geshe Kelsang and his organization based on spiritual reasons, which is the books. The teachings that are in these have benefited me very much. Any other activity that they may engage in, that is up to them, that is their issue, that is their prerogative, that is their right, that is their thing. You can go talk to them; you don’t have to talk to me about it. You don’t have to talk to me about it because I’m not involved. I’m not saying I’m not involved to absolve myself and say, “Oh, they’re bad and I’m good. I’m so goody, be on my side, don’t be on their side.” That’s not the message I’m sending you. I’m telling you they’re not happy about something; this is the way they express it. That’s their right, that’s their prerogative. I don’t see them harming people, I don’t see them hurting people. I don’t see them doing any damage or anything to them.

In fact, what I’d like to personally request with the deepest humility, with the most, utmost respect and with faith and with a lot of pain, I would like to request His Holiness the 14^th Dalai Lama to send people to speak with the leaders of the Dorje Shugden community and to settle this issue amicably. I am not asking His Holiness to attend the meetings or for His Holiness to answer our questions or for His Holiness to say aye or nay. I don’t request that at all. I’m requesting that the Tibetan leadership, His Holiness, his ministers or people send qualified, knowledgeable individuals who have studied the Sutras and Tantras, who understand the Dharma, to have a meeting with the community leaders of the Dorje Shugden group again and have an open forum, debate if you like, televised – oh I’m sorry – videos and with audience to talk out the issue.

The issue here is not whether Dorje Shugden is good or bad. The issue is this: there are going to be millions of people who practice Dorje Shugden and they’re not going to give up. There are going to be people who don’t practice Dorje Shugden, who think Dorje Shugden is bad and there’s this segregation. So in the West, you have Dharma centers where you show up, they whisper, “Oh, is he practicing Dorje Shugden? Is he doing Dorje Shugden? If he’s Dorje Shugden, he’s bad.” Come on, there’s more aspects of my life and who I am than just Dorje Shugden. Check my education, check my work, check my background, what I do, my family, what I have been doing, what my intentions are, to judge me – if you have to judge me – of whether I’m a good person or not. “Oh, he’s Dorje Shugden, he’s bad” – it’s like saying earlier the example I gave you, “Oh, there’s 14… there’s 10 American killers and rapists, so if he’s American, he’s bad. Don’t let him in.” How ridiculous! How ridiculous to judge a whole nation based on a few people. How ridiculous and illogical to judge a whole group of practitioners based on a few practitioners.

Now if you want to say that Dorje Shugden people were violent and hurt people and harm people, perhaps they did, I have no idea. But there are non-Dorje Shugden practitioners who also harm people too, so should they give up what they believe in? You mean, only Dorje Shugden practitioners harm people, hurt people, are damaging? Only they are traitors or liars or, you know, really Satanists? You mean everybody who doesn’t practice Dorje Shugden are pure, perfect, no blemish, no stain, are doing their practices? That means everybody in India, Dharamsala, are becoming Buddhas every single day. There should be no Tibetans left who doesn’t practice Dorje Shugden. Every person who doesn’t practice Dorje Shugden must be floating away as a Buddha and all the Tibetan land is empty.

Are you telling me if we practice Dorje Shugden then you know, that’s it, we’re bad, we’re evil, you know, they’re collaborating with the Chinese government, they are liars, they are murderers, they’ll kill us? And people send me pictures and pictures of people who have been hurt and damaged and, you know, cut up and they say, “Oh Dorje Shugden people did that!” I didn’t do that. I’m a Dorje Shugden person, I didn’t hurt anyone, I didn’t beat up anyone, I didn’t kill anyone, I didn’t blow up anyone, I didn’t get any money from the Chinese. I didn’t do any of that. So why are you telling me all that? It’s not good for your karma, it’s not good for your speech, it’s not good for your practice.

So there are a group of people – and it’s growing – that are practicing Dorje Shugden and there’s a group of people who believe Dorje Shugden shouldn’t be practiced. In any conflict around the world, secular and religious, the leaders should appoint people to talk to the group that’s in conflict. To sit down and talk and find a middle way, to find a resolution, to not let this problem continue. The separation, the pain, the anger, the fighting, the vulgar language, the threats, the accusations – this must stop because it’s harming Buddhism. It’s harming Tibetan Buddhism, it’s harming the good name of the Dalai Lama, it’s harming the good name of great masters such as Trijang Rinpoche, Kyabje Zong Rinpoche, His Eminence Geshe Kelsang Gyatso Rinpoche, etc., etc., etc. Their good name should not be harmed. We’re all on the same side. Whether you are a Dorje Shugden practitioner or not, we believe in Shakyamuni, the Lord Buddha, we believe in His enlightenment, we believe in His Four Noble Truths, we believe in the Twelve Interdependent Links, we believe in karma – cause and effect, we believe in the Six Realms of Samsara, we believe in the Three Times – past, present and future, we believe in the Six Ornaments and Two Great Jewels, ‘gyen drug chog nyi’. We believe in Nalanda, we believe in Guru Rinpoche, we believe in Samye, we believe in Atisha, we believe in the Kadam set of teachings, lojong, we believe in transforming our mind, we believe in making offerings.

You see, the only difference that Dorje Shugden practitioners have with other people is that they practice Dorje Shugden. Now this has not been an issue prior to 1996 for 400 years. Why suddenly everybody who practices Dorje Shugden are Chinese followers? Trijang Rinpoche and Pabongka Rinpoche lived in Tibet, they had nothing to do with the Chinese government. So what… and I don’t think Trijang Rinpoche and Pabongka Rinpoche murdered anyone. I don’t think they collaborated with the Chinese government. I don’t think Trijang Rinpoche every day prayed that the Dalai Lama would die – his own disciple, his own student? On one hand, he’s giving teachings to the Dalai Lama every day; on the other hand he’s praying to Dorje Shugden “May Dalai Lama die”? Does that make sense to anyone?

So you’re saying that from 1996 when the ban started till now, Dorje Shugden practitioners are collaborating with the Chinese government, they’re harmful, they’re evil, they wish Dalai Lama to be harmed, they wish Tibet doesn’t reach its purpose or goal, whatever they want for their country? So prior to 1996 when Dorje Shugden has been on the scene for 400 years, what were those people praying? Doesn’t make sense.

So therefore, let me repeat. I am sure there are so-called Dorje Shugden practitioners who are not nice people, who are not kind people, who do harm other people. But that doesn’t mean the other millions of Dorje Shugden practitioners are the same as them. I am sure there are non-Dorje Shugden practitioners, of which some are not very nice people, and just because they don’t practice Dorje Shugden doesn’t make them an instantly qualified Dharma celebrity and perfect. I don’t think so.

So I don’t… I don’t show… I have not written or said anything negative about the Dalai Lama in the 30 years that I’ve been teaching Dharma. And if I’m alive for the next 30 years, you’re not going to hear anything negative from me about the Dalai Lama. Let me tell you why. Because he’s one of my Gurus and I received ordination and teachings from him. It may be easy for some of you to criticize the Dalai Lama and say things against him but I can’t. You see, according to Ashvagosha, I can’t. According to Ashvagosha, if I have a few Gurus and their… and their views conflict and even are opposite, I pick the view that benefits me the most. That creates the least conflict in my mind – in MY mind – and I follow it without criticizing the other Guru that has the opposite view. So if one guru tells me to practice ‘A’, the other one tells me ‘B’, then I practice ‘A’ or ‘B’… if I choose ‘B’, I don’t criticize ‘A’. That’s what Ashvagosha tells me, in the “Fifty Verses of Guru Devotion”, Guru Panchasika.

So therefore, I don’t say negative things against the Dalai Lama because I still have samaya. You see, my priority in life is not to be in your good books. My priority in life is not to attend the Dalai Lama teaching-after-teaching-party and mingle with the who’s whos, and take pictures with all their Holinesses and then have all my hats on, and then show up here, and then put my picture there, and tell you, “Oh, I’m so holy, I went to an after-Dalai Lama teaching party.” My goal in life is not to fight for a country or fight for some political ideology, I’m not interested in that. I have put on the robes of Shakyamuni, I have shaven my hair, I have taken on the vows of a monk. My sole intention in life is to practice the Buddha’s teachings, gain compassion, kindness – if possible, Bodhicitta – and a correct view of Emptiness, and to transform my mind that the negative situations that I perceive become positive situations and stop perceiving them as negative. My intention in life is to have Guru devotion and do the practices my teacher gave me, of which one of them is Dorje Shugden. That is my intention in life. That is my main intention in life. And anyone who is karmically connected with me, I’m going to teach them whatever my teacher has taught me. Anyone who is karmically connected with me, I will share with them the methods I’ve learned from my teacher. That’s all I have. I can’t make up something.

Back to Tabs

And in the tantric code, you are not allowed to actually reveal your Yidam, your meditational deity and your Protector. You’re not allowed to reveal. So if your Yidam happens to be Green Tara, you don’t run around telling people, “Hey, my Yidam is Green Tara.” If you follow the old Kadam tradition of Geshe Langri Tangpa, of Geshe Chekawa, of Jowo Atisha, etc., etc., which the Gelug teachings are based upon, humility is the key. So to run around and to sit on some cushion and wear something grand and say, “Oh, my Yidam is Tara and I do this meditation and I do that practice and I do this mantra and I’ve done this much”, it’s a way of feeding the ego instead of destroying the ego. You’re using Tara to feed your ego, you’re using your Yidam to feed your ego.

So within the monastic system of Gaden, Sera and Drepung, humility is very, very much encouraged. In fact, in Sera, Drepung and Gaden… in Drepung and Sera, in your room you’re not even allowed to use your vajra and bell. If you’re going to use it, you need permission. In Gaden, you’re allowed to use it with permission. And the reason for that is not to pretend you’re some great tantric practitioner with your vajra and bell ringing away, with your damaru in the room, while the monk next door is trying to study. So the whole point of not showing your tantric practice is to remain humble and quiet. The true show of tantric attainments, the true show of tantric results is you have great compassion, you have a clarity of the mind, you have an evenness of the mind, you have a tolerant attitude, you have a kind attitude, you’re generous, you’re meditatively at equipoise, you are learned and you have great patience and endurance, and you are able to take on the sufferings of other people. Those are the attainments of tantra that we wish to achieve and if someone has tantric attainments, they will have these qualities. Those are very easy for people to see without even advertising.

So therefore, you don’t run around telling people who is your Yidam, who is your Protector. In fact, the Yidam is even more secret than a Dharma Protector. Kensur Jampa Yeshe Rinpoche told me once, if we are even to hold or keep or exhibit a picture of our Yidam, for example if our Yidam is Green Tara, we should have a Green Tara picture, photo or a statue covered up and put away in a cupboard where no one can see and think, “This is my Yidam” and then we have a duplicate picture or thangka or statue to be displayed but think that’s not the one being displayed. So in that way, you can even display your tantric deity, your Yidam and your Protector practice.

And if you go to the Tibetan monasteries, the traditional ones, you will see that they have a separate room for the Yidams and they have a separate room, for example in many of the ‘goenkhangs’ they have Yamantaka, Guhyasamaja and they have Chakrasamvara separate. And along with that, next to that they have the Protector chapels. And the Protector chapels are pretty much covered up, even the deities are covered up, the faces are covered up because the key is secrecy of practice. Secrecy of practice is said to confer higher and quicker attainments. The reason is because when you don’t have ego then it’s easier to replace the ego with compassion.

So therefore, I’m not hiding my Dorje Shugden practice, I’m not ashamed of my Dorje Shugden practice. People say, “Wow, you know, you hide your Dharma practice, and then we all knew, and then now we’re going to make you come out.” No one made me come out. No one can force me to talk about what I don’t want to. You see, your tantric practice, your tantric Yidam and your tantric deity and your Protector are meant to be secret according to tantric codes. And if anybody is running around on the Internet, on social media, advertising their deity is this and this and this and this and very obvious about it, then you create hindrances to your tantric practice.

So now, why am I telling you I received Dorje Shugden’s initiation? Why am I telling you that, “Yes I practice Dorje Shugden”? It’s not to show off. In fact, perhaps I’m inviting more problems for myself. Why am I speaking about it? Because I’ve seen great sufferings created by the segregation of this ban against Dorje Shugden. I’ve seen my Dharma brothers and sisters separated. I’ve seen families separated -mothers won’t talk to their kids who practice Dorje Shugden. I’ve seen monks separate in the monasteries in the hundreds. I’ve seen old monks cry and wish they had died years ago before the ban came. I’ve seen friends split up. I’ve seen myself with people I’ve helped on the Internet, people I’ve sent gifts to, people that I’ve given advice to, people I’ve given spiritual solace to on the Internet and suddenly when I practice Dorje Shugden, they find out, they cut me off, they unfriend and they just disappear. My practice of Dorje Shugden had nothing to do with the help that I rendered to you out of good faith, with good motivation for you. So for you to unfriend me, doesn’t make me feel bad in any way. It actually reflects who you are, which is when something’s not right, you just abandon the person immediately. That’s not how I operate but it’s okay. I’ve got enough friends, I don’t need so many friends.

So my point is, I’ve seen families separate with my own eyes. I’ve seen teachers leave monasteries. I’ve seen people’s houses being thrown with stones because they practice Dorje Shugden. I’ve seen people being threatened. I am threatened. I am threatened and told that I will be killed, I will be beaten, I will be poisoned. I am threatened, I am sent vulgar messages from people all the time because I practice Dorje Shugden. I see other people being beaten, being hurt. I’ve seen other people being ostracized and segregated. And you know, there are 24 Tibetan settlements throughout India and there are over 150,000 Tibetans living in India alone and I’ve seen with my own eyes that there are signages all over the Tibetan camps in the 24 settlements and monasteries, over teahouses, over restaurants, hospitals, public gathering places – “If you practice Dorje Shugden, you may not enter.” What are the ramifications of that? That’s like in America when they say, “If you’re colored, if you’re not white, you can’t drink from this fountain. You can’t ride on the front of the bus. If a white person comes in and you’re a black person, you have to get up and you have to give the seat to the white person.” That’s like saying that blacks should go to one school, whites should go to another school, and it’s okay. It’s not okay. You see, to put up a sign to say if you practice this religion and you’re not allowed in this restaurant and in this hospital, in this teahouse, in this shop, in this government building… yes, public privatized businesses such as teahouses have the right to not serve anyone they wish not to serve, but you don’t wish to serve a person because they practice Dorje Shugden? Dorje Shugden people are buried with you in the same graveyards. Dorje Shugden people share the same water, share the same building, share the same air. Are you going to be infected by them just because they’re near you? Where does this go? So if they’re Dorje Shugden practitioners, you don’t marry them? You don’t have dinner with them? You disown them? You don’t show compassion, you don’t show love because they practice Dorje Shugden? Where in Buddha’s teachings did it say, “If they don’t agree with your view of religion, if they don’t agree with Buddhism, if they don’t agree with what you’re thinking or if they practice Dorje Shugden”… where in Buddha’s teachings – show me – that it says, “we can’t associate with them”? Where does it say that?

People like to say, “Hey, Tsongkhapa never talked about Dorje Shugden so Dorje Shugden is not a practice we should talk about.” Tsongkhapa never talked about Palden Lhamo but we practice Palden Lhamo. Tsongkhapa never talked about many deities and many practices but the other sects, the great Kagyu, Nyingma, Sakya they practice it. Tsongkhapa never talked about Vajrakilaya, Dorje Phurba. It doesn’t mean it’s wrong. So when people say that it’s not what Tsongkhapa taught therefore it should not be practiced, show me where it says that if you practice Dorje Shugden we should segregate you, that you’re going to go to hell, that you’re bad, that you’re wrong. Show me. Show me where it says in the Buddha’s teachings that everyone should have compassion, be allowed to have compassion towards, except for Dorje Shugden practitioners. Show me where it says that in the Buddha’s Kangyur, the spoken words of the Buddha and Tangyur, the commentaries. Please show me. Where does it say that? That, “If you practice Dorje Shugden, you should be separated”.

So when you go to these teahouses, government buildings, hospitals, when you go to these – I’m talking about the Tibetan ones – and they put up these signs, “If you practice Dorje Shugden, you may not enter”… What, if there’s a Dorje Shugden practitioner next to you and he gets run over by a car and he needs medical help, you don’t touch him? You don’t help him? You don’t assist him because he practices Dorje Shugden, because he’s impure, he’s unclean? Where do we stop? Where do we stop the prejudice and segregation because they practice Dorje Shugden? In history, there have been people that said if you practice this religion and that religion, we can’t associate with you. The witch-hunts of America and Europe – if you are not a certain Christian sect, we burn you at the stake. People believed that to be correct. We don’t believe that to be correct today. People are people and people are entitled to practice what they wish. So you may say to me, “Oh, there is no ban, because what, you’re all practicing Dorje Shugden.” There is a ban. There is a ban because everyday, I receive threats. I receive negative vulgar comments about my practice. And if you practice, if you practice, you are automatically not clean and dirty and looked at with suspicion and not included. That’s a ban. Now if that’s not a ban, that’s a ramification of someone’s advice to say don’t practice Dorje Shugden. That’s the repercussions.

So therefore, for all these years, I don’t talk about Dorje Shugden or my practice, not because I’m lying or I’m afraid or I’m hiding. It’s very simple. According to the tantric code, you don’t talk about your spiritual practices, especially your Yidam and Dharma Protector. That’s one. Number two, my teachers have told me to remain quiet and I consult the Dorje Shugden oracle once in a while, a few times a year, for advice. His Holiness the Dalai Lama consults Nechung; I consult Dorje Shugden. Trijang Rinpoche, Zong Rinpoche all consulted Dorje Shugden so I follow in their footsteps of that tradition. And I personally have gotten very good results from consulting the oracle of Dorje Shugden. And every time I consulted Dorje Shugden in the last 20 years through five different oracles, qualified oracles trained by Trijang Rinpoche, there has never been one time where Dorje Shugden has said one single negative word against Dalai Lama or the ban or anything. Dorje Shugden always consistently talks about Lamrim, the teachings, generating a good heart, lojong and gives you pujas and recommendations and spiritual practices to overcome certain obstacles that we may have in our life. But most of the time, Dorje Shugden teaches us to practice patience.

Never once has Dorje Shugden – and I’ve had many audiences with him through the oracle – degraded or berated His Holiness the Dalai Lama in any way, at all. This I know. Even the current incarnation of His Holiness Kyabje Trijang Rinpoche, who has been recognized by the Dalai Lama, the current Dalai Lama and by the Dorje Shugden oracle on separate occasions – they were given the names separately and they both chose the exact same boy to be the true incarnation of Trijang Rinpoche – even the current Trijang Rinpoche, he’s 30 plus years old, has never said one negative word. Because I am friends with some of his personal attendants and assistants, never once has Trijang Chocktrul Rinpoche said one negative word against His Holiness and even in Trijang Chocktrul Rinpoche’s Dharma center, Trijang Institute in Vermont, he has a beautiful picture of the Dalai Lama in his altar as he has had since day one at the opening of his center. And I follow the example of Trijang Chocktrul Rinpoche, the incarnation of Trijang Rinpoche, and I follow the example of Dorje Shugden in trance, who never speaks negative things about the Dalai Lama. And also Dalai Lama is one of my teachers.

So Your Holiness Dalai Lama, I need to continue my practice, and I mean no disrespect to you in any way – none. And for those people who are not happy with the Dalai Lama, for his speech or whatever they feel he’s doing, I mean no disrespect to you either. As I mentioned earlier, there are people who are protesting against the Dalai Lama. Who they are, what they are, they have their right, they have their issues and they are unhappy about something – should talk it out and settle it. I don’t think they’re bad people, I don’t think they have any bad intentions, and if they do have bad intentions, we can suss that out, see that very clearly after they have talks. After you have a talk, they’re still doing that then there’s something wrong. But before you have a talk and they’re protesting, talk to them.

So no Dorje Shugden oracle has ever spoken against His Holiness. Nope, Dorje Shugden has never spoken against His Holiness and whether you believe Dorje Shugden can take trance or not it’s okay. Trijang Rinpoche believes it, Zong Rinpoche believes it; I follow in the same foot tracks. I’m not validating my belief by them; I believe it and I’m telling you so did they. If we believe in Trijang Rinpoche’s lineage and teachings, that’s part of his lineage and part of his… what he taught is correct!

Now, I have not told people I practice Dorje Shugden to the world. I don’t think it’s necessary. I’m not afraid, I’m not ashamed, I’m not embarrassed, I’m not hiding, I’m not doing anything for my reputation. Recently, I consulted one of my teachers and I consulted the Dorje Shugden oracle and they said now I may speak about it openly. So I have permission from my Guru and I have permission from my Protector to speak about my practice of Dorje Shugden, which I have kept quiet for many years because of the tantric code.

You see, I don’t need to justify to anyone out there why I keep my practice secret. If I may be direct and I don’t mean to be rude – you don’t pay my bills. You don’t give me teachings. You don’t take care of me, you don’t know me, you’ve never met me, you know nothing about me, so don’t presume or judge me of why I’ve kept my practice quiet. And I don’t need to justify to anyone out there why I kept it quiet and to reveal. If you come on my Facebook page and my blog page and my YouTube and my public talks and you like what I’m teaching, take what I’ve taught and practice it. You don’t have to keep examining if I’m a Buddha or not, or if I’m pure or not. Let me tell you straight out, I’m not a Buddha, I’m not perfect, I’m not holy. I am just an ordinary Buddhist monk with a little bit of knowledge and I’m trying to share this knowledge. And by the way, I’m teaching Buddhism not because I want to, but because I’ve been commanded, ordered and instructed by my teachers repeatedly to teach.

So again, I have integrity with my teachers, and they tell me to teach, I go and teach. It’s not because I think I’m qualified. If what I’m teaching, you think is good, that’s fine. It doesn’t matter what I eat, it doesn’t matter where I live, it doesn’t matter what furniture I use, it doesn’t matter what pets I have, it doesn’t matter what car I have, it doesn’t matter what part of the world I live in. It doesn’t matter if I’m black or if I’m white, it doesn’t matter what Protector I practice, it doesn’t matter what Yidam I do. If I’m doing my practice and I’m keeping my commitment to the guru, that’s my business. I didn’t ask you to be my student, I didn’t ask you to be my close associate, I didn’t ask you that. So I don’t need to justify. I do not need to explain to anyone out there whether I practice or not practice.

May I be firm and direct respectfully? Mind your own business. I don’t come into your life and tell you what to do and what to practice. I don’t tell you what Guru and what Dharma Protector you can practice. I leave it to your free will. That is called the freedom of religion. So don’t tell me I have the freedom of religion and then tell me I can’t practice Dorje Shugden because the Dalai Lama said so. So? The Dalai Lama told you not to lie, do you all not lie? The Dalai Lama said don’t cheat, the Dalai Lama said to practice renunciation, are you practicing everything the Dalai Lama is saying perfectly, to be in the position to judge me or judge anyone else? I don’t think so.

So before you start judging me on my practice of Dorje Shugden because the Dalai Lama said so, the Dalai Lama said many other Dharma teachings and many other no-no’s and restrictions that we should not be doing. Are you following all those? The very fact you can send vulgar languages, did the Dalai Lama tell you to send vulgar languages? Will the Dalai Lama approve of you sending vulgar languages, death threats and negative, insinuative comments about my life, my background, my family, who I am or what I do? Will he approve? You ask yourself that with all open conscience. If your mind tells you yes, the Dalai Lama will approve of you degrading me, that’s your choice but I don’t think so. I don’t think so.

So what I practice is not your business. If you want to come on my Facebook page, my social media page, my blog page and my YouTube and you want to listen, please do and if it benefits you, I’m very happy. If you do not like what I practice, you do not like my lineage, you don’t like my lamas and my Dharma Protector, I do not apologize to you but I will tell you, I will not change my ways to make you happy. I will do my practice to make my Guru happy because he is much more important to me and my commitment. So it’s none of your business what I practice and I don’t need to explain anything. Whether I tell you now I practice or I don’t tell you 10 years ago or I tell you 20 years later, or I don’t or I do tell you, it’s none of your business. You don’t pay my salary, you don’t pay my bills, you don’t take care of me, you don’t help me, you don’t assist in any way. I don’t owe you anything. I’m providing Dharma teachings for free. I’m using resources and I have staff that need salary and I have high expenditure and I’m providing Dharma platforms for free. If it helps, it helps.

I have never said one negative thing about the Dalai Lama. I’ve not said anything negative about any other lineage or any practice. You can dig all you want in the 30 years that I’ve been teaching, written or spoken. You will not find such a thing because I don’t believe in such a thing. See, Kyabje Pabongka Dorje Chang in Lamrim said to criticize another sect, another form of Buddhism is equivalent to killing one thousand Buddhas and the karma that’s collected from that. Of course we can’t kill a Buddha but if we hypothetically can kill a thousand Buddhas, think about the karmic repercussions of that. It will be equal to that. Because I read that in the Lamrim, spoken by Pabongka Rinpoche and written by Trijang Rinpoche – Trijang Rinpoche was a scribe – then definitely these two lamas believed in that and I believe in them. I don’t criticize other sects. I have never criticized… I don’t even criticize another religion.

So this is my life, this is my practice, this is my spirituality and if we’re karmically connected, wonderful. Don’t call me sectarian because I practice Dorje Shugden. There are lineage holders of the Karma Kagyu, Drupchen Kagyu, Drukpa Kagyu, Shangpa Kagyu. There are lineage holders of the Gelugpa – Gaden Tripa. There are lineage holders of the Nyingma. Are they all sectarian because their lineage holders have one lineage? You don’t see the Gaden Tripa giving Guru Rinpoche initiations; does that mean he’s sectarian? You don’t see Sakya Trizin or the lineage holders of the Kagyu sect or Nyingma sect giving initiations of Tsongkhapa, encouraging Tsongkhapa’s practice; are they sectarian? I don’t think so.

I think every lineage has their own special unique practice, their own special unique traditions and their own special way for Enlightenment. So if Gaden Tripa doesn’t give initiation of Guru Rinpoche, the head of the Gelugpa sect, the holder of Je Tsongkhapa’s throne, His Holiness Gaden Tri Rinpoche, Gaden Tripa, the holder of Tsongkhapa’s throne… if he doesn’t give Guru Rinpoche initiations and teachings, which he does not, does it mean he’s sectarian? No!

So if I don’t wear the clothes of China, does it mean I don’t like China? If I don’t wear a kimono, does it mean I don’t like Japan? So if I don’t… if I practice Dorje Shugden, why is it I’m sectarian? Show me where is it that I’m sectarian. Dorje Shugden doesn’t tell me to harm anyone. Dorje Shugden tells me to respect all lineages and all Dharmas. Dorje Shugden tells me and teaches me to be kind. You show me where in my teachings, in my life, in my practice, in my talks that I’m sectarian or that by practicing Dorje Shugden… I don’t know about other people. There might be other people who are sectarian who practice Dorje Shugden. It doesn’t mean Dorje Shugden is sectarian. There might be other people who write things that say, “Oh, if you practice this and this, Dorje Shugden is going to harm you.” I don’t know about that and I don’t care about that because I don’t practice that.

You see, so none of my lamas, none of my 16 lamas have told me anything negative about the other lineages. Dorje Shugden in trance has never said anything about the other lineages. And I don’t practice the teachings of other lineages, not because I don’t respect them, because I’m not even able to practice everything in my lineage! If you have one wife, stick with her, why have another 20? If you have one house, live in your house… one car, whatever it is. You know, I don’t need to practice another lineage to prove to anyone I’m not sectarian because I practice Dorje Shugden. If you want to believe I’m sectarian, it’s because you’re sectarian, it’s not me. Don’t judge me when you don’t know me, you have not met me. It’s as simple as that.

So therefore, [the] Dorje Shugden oracle has never spoken about His Holiness the Dalai Lama in a negative light ever. The high Gelugpa Lamas never speak negatively about any other sect or anyone or anything ever and I’ve been around these high lamas for years. Ever. I personally respect the other lineages of Buddhism and other religions. Why? I feel the bigger the variety, the more we can bring onto the path of peace, compassion and spirituality.

And then, people say, “Oh, you should come out about your practice, you should be honest, you’re tricking us.” I’m not tricking you at all. It’s none of your business what I practice. It’s none of my business what you practice. But the result must be there which is kindness, compassion and tolerance, and not vulgarity and rudeness and pointing fingers and hurting people.

So why am I speaking about the Dorje Shugden practice now? Let me explain again. Number one, my teacher has told me, “Now speak up about the practice.” I follow my instructions of my teacher. Dorje Shugden has said that and many people have written in asking me to speak up about Dorje Shugden. So okay, I speak about it. So am I breaking the tantric code? I’m not breaking the tantric code because I’m not bragging I’m a great practitioner of Dorje Shugden or I gained high attainments or that I’m such a great practitioner. I’m not bragging at all. I’m just telling you that my relationship with Dorje Shugden is not political. It has never been political. It has been 100% spiritual.

Why am I telling you that now? So that many other Dorje Shugden practitioners in the world can stand up and say it is the same for them. And by speaking up and saying these truths, perhaps reconciliation will be on the table very soon. I’m speaking up for myself. I do not represent any organization, I do not represent any Dorje Shugden groups, I don’t represent any monastery, any affiliation. I’m speaking up for me, Tsem Tulku, Tsem Rinpoche, as an individual and I think there are many people out there who also feel the same as I do and perhaps don’t have a voice. So that’s why I’m speaking out. That is why.

Back to Tabs

So I would very much, very, very much request His Holiness and his esteemed people to please, please find a resolution to this Dorje Shugden issue that’s not getting smaller, that is getting bigger. I am a nobody, I am nothing, but I am a concerned citizen of this world and the more peace we can create within our own communities, it would add to the peace of the world and the overall peace of our planet. I am appealing as a concerned citizen, I am appealing not on a basis of right or wrong but on a basis of the fighting, the vulgarities, the arguing, the online attacks, the accusations. All of that should stop because in lieu of that, we should be reciting mantras, we should be practicing the teachings, we should be developing Mahakaruna – compassion – we should be transforming our minds and fighting the ego, not each other.

Now, I dare not, would not request His Holiness the Dalai Lama to attend or mediate any of this. I think his people can take care of this. And I think it’s more proper if his people take care of this. So I think that it’ll be very good if His Holiness or his trusted people would arrange a meeting with the leaders of the Dorje Shugden followers from Tibet, India, Nepal, all around the world and sit down with some nice coffee and tea in a controlled, neutral environment, with filming and to talk out this issue, to talk it out. You see the Catholics… the Catholics are practicing one thing then you have other sects that say the Catholics are not good and some Catholics say the other sects of Christianity are not good. Then you have some people in [the] Islam religion that say this form of Islam is not good, that form of Islam is not good. I’m not criticizing any form of Christianity or Islam at all, I’m just saying that people are making these kind of conflicts and we have to stop. We have to stop making these conflicts. I’m a citizen of this planet, as you are. We all need love, we all need respect, we all need to hear compliments and we all need care, we all need affection, we all need kindness. So to say, “You practice Dorje Shugden, you’re bad” and then criticize, use vulgar language and hurt other people, is not Buddhism. It doesn’t make the Dalai Lama look good, it doesn’t make yourselves good.

And there are a few people on the Internet who actually do not show their identification, do not show you their age, their name, their location – you know nothing about them – that hurl these abuses at people every day, all the time, almost automatically generated. And I send them love and light and compassion and sometimes I reply to them but most of the time I leave it alone. Why do I leave it alone? If we don’t know who you are, we don’t know what your intention is. By you hurling negative abuses of other people, you are not doing the Dalai Lama a favor, you are not doing the Tibetan cause a favor. In fact you are making more and more people say, “Why doesn’t the Dalai Lama put an end to this? Why doesn’t the Dalai Lama speak up and tell them to stop acting and talking in this manner? Why are the Dalai Lama people allowing this? Why are people, in the name of Tibet, Avalokiteshvara and Dharma acting, speaking and talking in this way?” And some of these people, they dig up… they dig up your personal information, twist it around and say something completely out of the blue. That’s amazing. That’s not Dharma. Who are you representing? Who are you trying to convince you’re so good? How do you convince another person by being violent – verbally – vulgar, rude, nasty? How does that help you? What does that serve? The worst that can come is you get some legal issues coming your way. Why is that? I don’t think people around the world will tolerate that for long. There’s laws to protect us from things like that.

So I think that we need to come to a resolution. We need to come to a conclusion that both sides win. I do not wish His Holiness the Dalai Lama to be harmed in any way. I respect him, I love him and I cherish him very much and I will always do that. I do not cherish him in a nationalistic way – I’m Tibetan, he’s Tibetan – I cherish him because he’s a great Buddhist teacher and I treasure the Buddhist teachings. Simple as that. And even though I treasure and respect the Dalai Lama very much, that is my middle way, I will not give up my Dorje Shugden practice. Neither will I ever pray to Dorje Shugden to harm anyone, not even an insect. And Dorje Shugden would never ever agree to harming anyone.

You see Dorje Shugden, like Nechung, has been taking trance in very qualified oracles in Tibet, India and Nepal and foreign countries for the last 400 years. Multiple oracles. I have met over five, six, seven Dorje Shugden oracles and Dorje Shugden has taken trance in these oracles. These are oracles created by Trijang Rinpoche. Again, if you believe Trijang Rinpoche’s lineage and practice and teachings are good, so you must believe what he created in oracles is good too. It can’t be his oracles are fake and not good and lies, and Trijang Rinpoche’s teachings are good. Again, that doesn’t make sense. You cannot… and also Trijang Rinpoche himself has recognized many tulkus. You cannot say these tulkus are not real, tulkus don’t exist, tulkus are bad, we don’t need a tulku institution. Well, Trijang Rinpoche believed we need a tulku institution, he believed we needed oracles and he also taught the Vajrayogini Tantras. How come you practice Vajrayogini but you say the other two things that Trijang Rinpoche does is wrong or not necessary? We’re also being judgmental. Whatever Trijang Rinpoche has chosen, we should choose and we should say it’s good. If it doesn’t benefit us, we don’t need to be involved but we don’t need to criticize in any way either.

So therefore Trijang Rinpoche created oracles, Trijang Rinpoche gave Dorje Shugden initiations. His Holiness Trijang Rinpoche also taught Vajrayogini and Sutra and Tantra and the Wheel of Dharma extensively. So how come one part of what he teaches and shares with us is wrong and one part is good, one part is bad? Everything Trijang Rinpoche did was beneficial. He is Kyabje Dorje Chang. He is Trijang Dorje Chang, Vajradhara Trijang Rinpoche. So a Vajradhara Trijang Rinpoche makes no mistakes. Everything that comes from his body, speech and mind is perfect. It’s perfect.

Why do I have on my altar a picture of His Holiness the Dalai Lama, a picture of Kyabje Zong Rinpoche, an image of Dorje Shugden and an image of Kyabje Trijang Rinpoche? Why? Is it to mock you? No. It’s to tell you, prior to 1996, that’s how our altars were, in all the Gelugpa monasteries of Gaden, Sera, and Drepung and many of the private houses – in my house and my Guru’s house, in the ladrangs, in the khangtsens, in the Dharma centers, in Thubten Dhargye Ling in America, Los Angeles – we had the Dalai Lama on our altar, we had His Holiness Trijang Rinpoche on our altar, we had Kyabje Zong Rinpoche on our altar, we had Dorje Shugden on our altar and we all worshiped like that. Suddenly in 1996, these cannot be mixed.

Well, I do not agree with being disrespectful to the Dalai Lama, it is hard for me to do that. I don’t mean disrespect to people who think differently than that, at all. I cannot give up my allegiance, my spiritual allegiance, to my root guru Kyabje Zong Rinpoche. I cannot give up my practice that Kyabje Zong Rinpoche gave me which is Dorje Shugden. And I choose on my altar to have His Holiness the Dalai Lama, His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Zong Rinpoche and Dorje Shugden on my altar. That is my choice, that is my spiritual freedom. It has nothing to do with China, it has nothing to do with Tibet, it has nothing to do with any political feelings because I’m not involved in politics. It has to do with my spiritual beliefs. I do not believe Dorje Shugden can harm the Dalai Lama or anyone. I do not believe Dorje Shugden is harmful. And I have a mountain of evidence to share with you, which I will not talk about today, which a bunch of videos are coming out soon to talk about that.

Now, what we want is peace, what we want is happiness, what we want is shanti, peace. What we want is meditative… meditative, contemplative result… meditative contemplations resulting in the peace of mind, understanding of the nature of samsara and development of the kind heart and pure renunciation, that’s what we want. Again let me repeat, the Dorje Shugden practitioners will not give up Dorje Shugden and the other side will not practice Dorje Shugden but we all have to share the same oceans, we all have to share the same Earth, we all have to share the same food, air, we all have to share the same countries, towns, cities, maybe even monasteries. So we can go on for the next 500 years having this segregation, having this hatred, having these ugly feelings and calling each other vulgar names or we can sit down at the table, like good Buddhists, like good spiritual people, like good human beings and find a middle way that both sides win. Both sides.

Let’s sit down and talk about this. Maybe if Dorje Shugden is an evil spirit, maybe the Dalai Lama, the Gaden Tripa and all these great masters, maybe Sakya Trizin, Karmapa, the Dalai Lama, you know, Dilgo Khyentse and all these great lamas can get together and call the spirit of Dorje Shugden and bind him to become a Dharma Protector and after that, guess what? This Dharma Protector is not harmful anymore. That’s what they did for Guru Rinpoche. Guru Rinpoche was a Buddha who bound Nechung. Nechung was an evil spirit and he bound him and put his spirit into Samye Monastery and made him a Dharma Protector who now assists the Dalai Lama. Maybe all these great lamas can sit together and guess what, do a binding puja, a fire puja, a meditative puja, a puja on Emptiness, meditative… whatever and call Dorje Shugden’s spirit and bind him and tie him up and say, “You. Can’t. Harm. Anyone. Anymore. From now on, you’re going to help all Dharma practitioners, okay?” Now if these great lamas can’t do that, what can they do?

Or I have another idea. How about this? How about if the Dalai Lama, Sakya Trizin, Drikung Kyabgon, Drupchen Rinpoche, Karmapa, Sharmapa, Gaden Tripa, Sharpa Choeje, Jangtse Choeje, Khen Rinpoche and maybe Dilgo Khyentse Rinpoche – all these get together and they do one big puja, and bring Dorje Shugden’s consciousness into the fire and burn him up and send his consciousness to a pure land. You see Tibetans have a special puja called fire puja ‘jinsek‘. And jinsek, one of the functions of jinsek can be to call an interfering spirit that cannot be changed, cannot be bound and destroy their consciousness in the wisdom fire so that instantly they reincarnate into one of the pure lands. Okay? So you don’t just call a spirit, kill him and say, “Hey, I won!” This is not like some haunting ghost show from America. You know, they do exorcism, “In the name of whatever, you are expelled!” It’s not like that. We don’t have any Buddhist televangelists that expel people.

So what you can do is this, is these great lamas can do a fire puja, a big one. Can you imagine, all the biggies of Tibetan Buddhism, all the big ones, everybody got their hats and thrones and, you know, they’re great beings, don’t get me wrong. And they sit down, they do one collective fire puja and call Dorje Shugden and burn him up and guess what? We don’t have to talk about him anymore. He’s dead. These fire pujas are meant to destroy the negative being and immediately – out of compassion, okay, compassion – and then they reincarnate in a pure land. Really, that’s what they’re supposed to do. So if all these great lamas cannot destroy Dorje Shugden, cannot bind Dorje Shugden, you mean Dorje Shugden is more powerful than all of them? Think about that.

So His Holiness the Dalai Lama, Panchen Lama and all these great lamas cannot bind Dorje Shugden in a binding ritual and make him not do bad things anymore? You mean all these great lamas combined, do not have the power to burn him up in a fire puja and transfer his consciousness to somewhere else? Just think, if we burn him up in a fire puja and transfer his consciousness to a higher realm instantly, well, people want to pray to Dorje Shugden, he’s dead already, who cares? I mean, if they want to keep pictures of someone dead, a dead Dorje Shugden, you don’t have to worry anymore. Everybody can have a dead Dorje Shugden statue and picture and thangka because you’re praying to someone dead, they can’t harm anyone anymore, right?

Now, if you are a geshe, if you are a tulku, a Rinpoche, a teacher and you are out in these countries or in the monasteries, often we have people come and say, “Oh, I’m sick” or “I see a spirit” or “I have some black magic”. Every tulku, every Rinpoche, every geshe out there will encounter this at some point in their environment where people come and say, “I’ve got magic”, “I’ve been harmed”, you know, “I see a spirit”, “I’ve been possessed” or “My friends have been possessed, can you please help?” There’s this special text called ‘gakko’. [Tibetan phrase] Vajrayogini’s ‘gakko’ or Yamantaka’s ‘gakko’. There’s a special text that we use to block the spirit or bind the spirit and stop the spirit from harming the so-called afflicted person, okay? And every tradition has this. Every lineage has this.

And so therefore, if you’re a geshe, if you’re a tulku, if you’re a Rinpoche and someone’s being harmed by a spirit, your purity of your vows as a monk or nun – if you’re a monk or nun – or your tantric commitments or your samaya with your Guru or your pure practice of your meditation should allow you to have some sort of, a little bit of power – if I may say, for lack of a better word – to expel these spirits and bind these spirits. So if you are a tulku or a geshe or a high lama or a lineage holder and you go and you talk negatively about “Dorje Shugden can harm you”, “Dorje Shugden is bad”, “Don’t even say his name, he’s damaging, he’s going to hurt you”, it’s contradictory because on one hand these tulkus, geshes and lamas and masters and yogis or whatever they call themselves, say that if you take refuge you are protected from all negativities of both gods and men. Correct? And on the other hand, if you practice Dorje Shugden… oh no no, if you even talk about Dorje Shugden you’ll be harmed. That contradicts.

You see because if you’ve taken refuge, you cannot be harmed by Dorje Shugden in any way, shape or form, or any spirit. Correct? So why even talk about Dorje Shugden? And if a lama and a geshe cannot control an “evil” spirit such as Dorje Shugden, doesn’t say much about them, does it? So they’re a high lama sitting on a big throne, having elaborate rituals, and they’re afraid of Dorje Shugden or they teach you to be afraid of Dorje Shugden or they tell you Dorje Shugden is bad or you could be affected by Dorje Shugden, it contradicts their status, their practice, their lineage and their ability to bind spirits.

If you are a true practitioner, you will not be afraid of spirits or ghosts or demons because they cannot harm you, because you have taken refuge. If you are a real monk or nun, you cannot be harmed because you have refuge and you have your monk and nun vows. If you are a tantric practitioner – Hevajra, Guhyasamaja, Yamantaka, Vajrayogini, Cittamani Tara, Tara, Manjushri, Kalachakra, etc. – if you’re a tantric practitioner then definitely these spirits cannot harm you because you generate yourself in the form of a Yidam, your environment is that of your divine mandala, and the gatekeepers of your mandala keep interferences out so you can’t be harmed. And if you have people in your environment, you can keep them in your mandala and protect them and generate a powerful mandala force field to protect people. So there’s no way they can harm you.

So if you’re a high lama, you’re some geshe or teacher and you tell people, “Oh, Dorje Shugden can harm you. Be careful. Don’t even say his name”, you’re contradicting refuge vows, you’re contradicting the ability of tantric practice. You’re contradicting yourself and you’re telling people, hey, you don’t have power to control this. Easy solution: either do a big ritual to bind Dorje Shugden if he can be bound – if he’s a spirit, he can be bound; if he’s a Buddha, he cannot be bound. So do a big ritual to bind Dorje Shugden and make him swear to stop harming people then we don’t have to talk about him anymore. End of the story, we can save so much energy.

Second thing is, or if you cannot bind him because you’re not powerful enough, I don’t know, then all the lamas can gather and do a fire puja and extinguish his mind-stream and make him take rebirth in a higher place. That’s what fire pujas are supposed to be. So if all the high lamas cannot do that and they keep talking about “Dorje Shugden is bad, Dorje Shugden is going to harm you”, what is that saying? What is the message that’s being carried? Bind him or put him in a fire puja. Stop talking about him. Now if you can’t bind him or you can’t fire puja him, he must be Manjushri. Therefore, a Buddha cannot be bound or destroyed because a Buddha has no karma to be harmed. Therefore he cannot be harmed.

Why is it that high lamas can bind spirits, do fire pujas to clear negative energy, give you ruels, give you chakras, give you protections, give you blessings to protect you from negative spirits? In fact Vajrakilaya, Sengdongma, Hayagriva, Vajrapani are all meant to chase negative spirits away. So if that’s the case, that’s the case, why can’t we destroy this negative spirit called Dorje Shugden? Are you telling me that Avalokiteshvara Dalai Lama cannot do a fire puja, cannot do a binding ritual to bind Dorje Shugden? That Dorje Shugden is more powerful than him?

Why do we have to keep talking about him? Why do we have to put signages up – “If you practice Dorje Shugden, you can’t come into this restaurant”, “You can’t come to this hospital”, “You can’t come to this community hall”, “You cannot enter this monastery”, “You cannot go to any government positions”, “You cannot be a nurse”, “You cannot be a doctor”, “You cannot attend the Dalai Lama’s teachings”? Jews, Russians, Satanists, Witchcraft, Voodoo, nature people, nature spirits, Druids, everybody can attend the Dalai Lama’s teachings. Do you know – not all Voodoo people – there are some Voodoo people who actually pray to harmful spirits – not all – to hurt people, to bind. You know, they put little needles, they call the spirit and harm the person who they’re needling but they can attend the Dalai Lama’s teachings. They’re actually praying to a real spirit. There are people who pray to Satan. I mean, some people believe Satan is negative. I don’t want to get into that philosophical debate but there are people who pray to Satan. They pray and they make animal sacrifices of blood today; they can attend the Dalai Lama’s teachings. They can go to these hospitals and all these places.

Just think, on the whole planet, we have thousands of cultures, thousands of beautiful people, types of people, different types of religions and sub-sects, different types of faith, atheists. We have blacks, whites, yellows, we have short, dark, male, female. We have white, we have tall, we have brown, blue, purple, we have yellow people. We have everyone. We have Hindus, Buddhists, Jews, Christians, Voodoos. We have people who practice Witchcraft. They have people who practice Wiccan, who practice Satanism. All these people on the planet can attend a Dalai Lama talk; only Dorje Shugden people cannot. Hmmm.

Because in the Dalai Lama’s teachings, that’s what it says: “If you practice Dorje Shugden, you are not allowed. Everybody else is allowed.” How did that happen? What is that creating? When you go to the Dalai Lama’s talks, you have one side spitting, showing their vulgar fingers, flapping their aprons. When the women flap their aprons, in Tibetan, they’re cursing you. Tibetan women curse people by flapping… you know, Tibetan married women wear an apron, Tibetan unmarried women do not wear an apron. So if they’re wearing an apron, by Tibetan tradition, it means they’re married. So you see these Tibetan men and women going to the Dalai Lama’s teachings all over the world and then you see these women flapping their aprons at monks, at geshes, at teachers, at people, at anyone who practices Dorje Shugden. You know what they’re doing, when they flap, they’re cursing you, they’re wishing for bad things to happen. This is a special… this is a special Tibetan way of women to curse you, to send you negative harm.

So in front of… the Dalai Lama’s inside the hall, His Holiness is inside the hall, outside you have these Tibetan women flapping and inside His Holiness is talking about tolerance, compassion, love, recite OM MANI PADME HUM, don’t harm sentient beings; outside, they’re doing this. Shouldn’t the Tibetan leadership speak up and say something? I think the Tibetan leadership, not the Dalai Lama, should speak up and say, “Stop sending vulgar language, vulgar messages. Stop cursing the Shugden people. Stop accusing them of this and that. Stop it, it’s creating a lot of harm.” I think the Tibetan leadership should do that because that’s the responsibility of any leadership to create peace, tolerance, harmony within their communities.

Any leadership in any country or community or city or even a household, whether it’s the mother who is the pillar of the family, the father who is the pillar of the family… these leaders of our family, communities, neighborhood, countries, continents, UN, must speak and act and talk and enact actions that create peace, harmony, tolerance and not create more segregation, bias, prejudice and hate. Some people might say, “Well, Tibetan government didn’t tell us to say things like that. The Tibetan leadership didn’t say all that.” But by them not saying it, it is condoning it. There is nothing worse than watching someone do something bad and not doing anything about it. You don’t sit there and say, “Well, I didn’t do it, they did it.” Well, if you’re allowing it to happen, it’s even worse than them doing it because you’re allowing it. So someone’s sitting there and they’re about to kill your mother and they’re about to beat up your sister, “Well I didn’t do it, I just let them do it.” Aren’t you going to protect them?

So it’s the job of any leadership, any leaders, mothers and fathers in the family to make the brothers and sisters and children not fight. It is the mayor’s responsibility of a city, it is the governor’s responsibility of a state, it is the president’s responsibility of a country, it is the King’s responsibility of the kingdom, it is the Queen’s responsibility of her domain, it is the UN General Secretary’s responsibility within the UN that all these leaders big and small, create harmony, tolerance, peace and understanding. And if there’s conflict, to not let it continue by hook or crook. To send the other side, the other group, the “divergent” group, messages to come and talk. “Come and talk. Let’s sit down and talk. Let’s find a resolution. Let’s find a peaceful method. Let’s find something that both sides will be happy.”

I don’t want the Tibetan leadership to lose out. I don’t want anyone to lose face. I personally would like a resolution to this conflict. I don’t want to talk about if Dorje Shugden is good or bad; there are mountains of evidence to say he’s good. There are some evidence purported by people to say he’s bad. I don’t want to talk about whether white or black is superior; white and black must live together harmoniously, equally. There was a time in the United States, the blacks are inferior and they don’t share the same rights as whites. That’s wrong. I don’t want to talk about who’s inferior, who’s superior because there’s no such thing. I want to talk about how do blacks and whites, browns and yellows and reds all get along in our world, happily, tolerantly.

I don’t want to talk about which religion is superior, which religion is better, which one is wrong, which one is right, which one is good, which one is bad, which one is going to bring you to hell, which one is going to bring you to heaven. I don’t want to talk about all that in religion because it’s never going to end. It never ended, it’s been… we’ve been talking about it since religion started, couple of thousand years ago. People have been using religion to harm each other. That must stop. Religion doesn’t harm; people and their wrong interpretations harm. So I don’t want to talk about which religion is good and bad, which one is superior… Wrong! All religions are good.

I don’t want to talk about, I don’t want to hear, I’m not interested in hearing which race is superior, which culture is the best, which country is the best. I’m not interested. If you’re born in Malaysia, if you’re born in Singapore, if you’re born in America, that’s the best country for you; you make the best of it. The end. We don’t need to talk about who’s better or worse because it’s subjective. So let’s talk about what we all need. We need peace. We need to stop destroying our environment. We need to stop the greenhouse effect. We need to preserve and save our ozone layer. We need to make sure our children are growing up in an ethical, kind, compassionate society. We need to get rid of racism. We need to get rid of gender bias. We need to get rid of sexual preference bias.

We need to get rid of people who use religion or use culture or use race to harm other people. We need to stop doing all this. Dorje Shugden issue, you have one side they say it’s good, you have one side they say it’s bad. In the beautiful Islam religion, you have one side that says it’s good, you have one side that says it’s bad. In the beautiful Christian religion, you have people who say Christianity is not good, you have another one who says it’s [not] bad. Same with Hindus, same with Jews and it goes on and on and on, it doesn’t end. And there’s no point in us wasting another day hating each other because of religion, because of race, because of culture, because of differences. It’s not necessary for us to waste another moment on this. We need to spend the rest of our very short lives on love, on tolerance, on acceptance, on getting along. Whether I practice Dorje Shugden or not, I’m here to stay. Whether you practice Dorje Shugden or not, you’re here to stay. The answer is not to call you or me bad, or to get rid of you or me. The answer is how do we live together and have our religious freedom and cooperate and tolerate. That is the key. And so the Tibetan leadership must be educated, must be modern and progressive and call out to the protestors.

Please find a solution instead of sending the protestors snide and vulgar remarks. Finding a solution is the responsibility of any leadership.

They’re protesting about something, they’re unhappy about something. Look, don’t keep saying the protestors are against the Dalai Lama. They’re ordinary monks and nuns, they’re ordinary people, they’re ordinary citizens and they have to save up their money, they have to take time from work and their practice and meditations to go there to protest in the snow, in the winter against the Dalai Lama. Look, if you want the protests to stop, stop sending them snide, vulgar, nasty remarks and putting them down and cutting at them. The Tibetan leadership should call them and sit down and say, “Why are you protesting?” and find the resolution. After the Tibetan leadership sits down with them and really, from the heart, tries to find the solution with the protestors against the Dalai Lama for the Dorje Shugden issue, and after that they still are protesting then something is wrong. You see, but if these people are protesting and we don’t reach out to them and we don’t find out what’s wrong, what kind of leaders are we? We’re talking, we’re explaining to the world to have tolerance, love, compassion. We’re talking to everyone about dialogue. The Tibetan leadership, His Holiness the Dalai Lama, is talking about dialogue, compassion, tolerance, to make it a better world, to get along. Well, there are people out there protesting against Your Holiness the Dalai Lama and I would highly, respectfully request Your Holiness to send people to find out what they are unhappy about, sit them down with your people and talk it out and solve it so they don’t protest anymore. That’s what all leaders do. All leaders around the world sit down. There are even people that are radical in their religious beliefs and use violence to hurt people. Even those people, leaders try to sit down with them and talk to find out what is happening and how can they help. That is the job of a leader, or government or pillars of the community.

So these people are protesting against the Dalai Lama regarding the Dorje Shugden ban. Whether there’s a ban or not, let’s not play with words. There is a ban. The end. I witnessed it in India, I witnessed it in the monastery, I witnessed it among the Tibetan community, I witnessed it among my friends. I have hundreds of friends in the Tibetan communities. There is a ban. Why is there a ban? Because if you practice Dorje Shugden, you can’t go to the Tibetan government offices, you can’t go to the hospitals, you are not allowed, there are signs against you. You’re not allowed to attend the Dalai Lama’s teachings. The Buddha of Compassion says you can’t attend his teachings if you practice Dorje Shugden. The Buddha of Compassion. There’s some contradiction there. Avalokiteshvara Chenrezig, Phagpa Chenrezig, incarnation on Earth is Dalai Lama and the Dalai Lama is afraid that if Dorje Shugden practitioners come to his teachings, it will harm him? It cannot be. The Dalai Lama cannot be harmed.

Back to Tabs

Dorje Shugden practitioners cannot mix with his students? Why not? Buddhist students are supposed to help everybody, even spirits and demons. Even in the Buddhist rituals, when we do offerings, before initiation, we do a ‘gegtor’ torma OM SUMBANEY SUMBA HUM GIHANA GIHANA HUM GIHANA PAYA GIHANA PAYA HUM ANAYA HO BAGAWANA BIHARAZA HUM PHET okay? There’s that ritual and the ‘gegtor’? ‘Geg’ is obstacle-makers, ‘tor’ is torma. You even offer tormas to the obstacle-makers prior to initiation. So we have Land Gods, we even have Land God rituals to make offerings to the Land Gods, not hurt them, not harm them. In the Buddhist rituals, you don’t harm spirits and demons and all these harmful beings. You placate them by giving them something to eat, some food and to talk to them nicely, ask them don’t harm.

So everybody can attend the Dalai Lama’s talks… I mean look, I’m not saying everybody wants to attend the Dalai Lama’s talks. I’m saying that when you put up a sign that says everybody except Dorje Shugden people can attend – everyone but them can attend – it doesn’t make the Dalai Lama look good because if he’s a Buddha, he cannot be harmed. It doesn’t make his speech on tolerance and love and compassion look good either because where’s the compassion and where’s the tolerance?

And so there are people protesting against the Dalai Lama. I am not saying they’re right or wrong. I am saying that they’re unhappy about something. Please send someone to talk to them, please have a meeting with them and please resolve the issue. They’re unhappy about something; they’re not crazy people, they’re not insane people, they’re not being paid by the Chinese government to create trouble, they’re not protesting anywhere in India, they’re just protesting in the Western countries. They didn’t blow up anyone, they didn’t kill anyone, they didn’t hurt anyone and they’re never going to do that. I think a lot of them are okay people. They just have different beliefs and they’re not happy about how they feel they’re being treated. So sit down and talk with them. Isn’t that the job of a leader? To talk? To settle things?

Again, I do not presume or dare request His Holiness to do any of this. I do not dare presume. My faith in His Holiness the Dalai Lama is intact. I have been brought up from my Mongolian and Tibetan culture to respect the Dalai Lama; that cannot be expunged from my consciousness just like that. There are some things that the Dalai Lama says that makes me think, “What’s happening?” but there are many things that Dalai Lama says that I’m very happy with, not that my happiness is necessary for whatever he’s saying.

I do not wish to harm the Dalai Lama. I do not wish to harm the Tibetan cause, whatever the cause is. And I do not wish to anger the Chinese government either. Why? To call Chinese people racist names, to say they’re bad, they’re evil, they’re horrible, is wrong. I’m sure there are some Chinese people who are not good but I don’t think that we can judge the whole race based on a few people. And I think the Chinese government has their own policies on how they want to run their country. I am not learned or adept to even comment on something as vast as that. I’m not involved with politics but what I think, in my humble, simple opinion is this – I think the Tibetan leadership should start making friends with the Chinese government so that they can work hand in hand in preserving the rich Tibetan heritage, language, culture and religion in Tibet. You see, this is the fact of the matter, whether we like it or not – Tibet is in China, Tibet is a part of China now. Every democratic government in the world is in agreement with that. I didn’t say I am or I am not. Every democratic government in the world is in agreement that Tibet is a part of China, inalienable. I repeat, inalienable. That’s the fact. I’m sure Tibetans are not happy with that. I’m sure some people are not happy with that and they have every right, okay? But the fact of the matter is that Tibet is an inalienable part of China, under the Chinese government and whatever happens in China is dependent on the Chinese government. Okay? So since they’re dependent on the Chinese government, whatever happens in Tibet is dependent on the Chinese leadership.

So if the Tibetan leadership, whatever that is, in India makes friends with the Chinese leadership and stops antagonizing them and stops irritating them – if I may, for lack of a better word – and makes friends with them, then they can work together, perhaps with the Dalai Lama, to preserve the Tibetan culture, language and religion in Tibet. You see, if we keep saying negative things about China and calling them dogs and calling them, you know, evil and black and all that, come on. That’s not going to make them happy and get you anywhere. If you want to resolve an issue, you don’t hurl stones at the person you need to have a meeting with. You need to give them a cup of tea and sit down and be friends, and then talk slowly and resolve the issue. So by irritating the Chinese government, that’s not going to fulfill anything for the Tibetans.

Now, I don’t have any political views on this or that but I will tell you the truth. You see, I’m only Tibetan or Mongolian for a few years and then I’m dead. My next life will be something else and something else and something else… so I’m not attached to any nationalism of any sort. I am more interested in my spirituality. What body I take, what body I’ve had in previous… I’ve been in every country, I’ve reincarnated in every country as everybody else has. I’ve been an alien, I’ve been an animal, I’ve been a spirit, I’ve been a ghost, I’ve been a deva, I’ve been a God, I’ve been all of these things over and over and I’m going to keep being this until I become a Buddha. So whatever nationality I’m going to be in my future lives, it doesn’t matter as long as I can be born near a qualified teacher and I can practice Dharma and cultivate my mind and continue my spiritual journey until I become the same as Lord Buddha – a Buddha. That’s my concern. So I’m not so nationalistic but in my humble, simple and maybe over-simplistic views, I think the Tibetan leadership should do everything they can to make friends with the Chinese leadership and to work something out together because the Western leadership can do nothing against China. In fact, the Western leadership have to make China happy. It’s been 50 years since the Tibetans are protesting against China; it has brought no changes. So obviously that method is not going to work even if they protest for another 50 years.

So I think the best thing is dialogue. Dialogue, dialogue, dialogue. For the Tibetan-Chinese issue, dialogue and to have dialogue with those people, with people, you must not antagonize them. So with the Dorje Shugden issue is dialogue. Dialogue is most important because through dialogue, mutual respect, good language, good intention, we can solve the problem – any problem – including the Dorje Shugden problem. Isn’t that what we want? Isn’t that what we want to do, to solve the problem? I want that. Every single day, I pray for the Dorje Shugden issue to be resolved and for both sides to be happy, the pros and cons, every day. Not once in my life have I prayed for anyone to be harmed by Dorje Shugden, in the name of Dorje Shugden, or ask Dorje Shugden to harm them. And if I did ask Dorje Shugden to harm them, I don’t think Dorje Shugden will listen to me. You see, because the simple logic is this – His Holiness, the root teacher of the Dalai Lama, don’t pray to demons and spirits. They’re highly evolved beings.

So therefore, that’s what I wanted to say. There’s a lot more to say but I think that will be enough. In conclusion, what I’ve spoken today is meant 100% in the spirit of reconciliation. The reconciliation of what? All this negative talk between the Dorje Shugden and anti-Dorje Shugden people, this must stop. This is harming Buddhism. Practicing Dorje Shugden doesn’t harm Buddhism because for 400 years we have been practicing Dorje Shugden and it has not harmed Buddhism. Buddhism is not dead. Gelugpa is not dead. Nobody is dead, okay. Only from 1996 till now, suddenly, if we practice Dorje Shugden, it harms Buddhism. Practicing Dorje Shugden doesn’t harm Buddhism. Trijang Rinpoche never harmed Buddhism. Zong Rinpoche never harmed Buddhism. Lama Yeshe, who practiced Dorje Shugden till he died, never harmed Buddhism. Nobody’s harming Buddhism. It’s people who say they’re Buddhists, who don’t control their body, speech and mind, who are harming Buddhism. Number one. So this is in the spirit of reconciliation.

Number two, all of this, I do not mean any disrespect to His Holiness the Dalai Lama again. He is one of my Gurus, I respect him and I hope one day I can attend his teachings. I hope he will grant me and allow me the great honor to attend his teachings. At the same time I do not presume or order or insist His Holiness that he must do something himself. Perhaps if I may gently offer my humble advice to the Tibetan leadership that they should consult with His Holiness and say, “Let’s find some reconciliation because the protest doesn’t help anyone. The protestors are not bad. Something is wrong, we need to talk about it and settle it. We need to talk.” I do not mean any harm to the anti-Dorje Shugden people. All the harm and negativities and vulgarities and ugliness and threats that you’ve sent me, I’m so sorry for you that my spirituality hurts you so much; it’s not meant to be that way. I apologize for your hurt but not my spirituality.

At the same time for all the Dorje Shugden practitioners out there, we need to be peaceful, we need to be kind, we need to represent Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, Kyabje Pabongka Rinpoche and Dorje Shugden in the correct manner. To show tolerance, kindness and to speak up, to explain and to educate and talk and to be fearless in our practice. We’re not doing anything wrong.

I wish His Holiness Kyabje Pabongka Dorje Chang very long life, the current Pabongka. I wish His Holiness Kyabje Trijang Dorje Chang, Kyabje Trijang Chocktrul Rinpoche very long life. I wish His Holiness Kyabje Zong Rinpoche growth and excellent long life. I wish His Holiness the Dalai Lama to live a thousand years and I wish all the lineage holders and all the lamas of all the lineages, to have an excellent, long and happy life and I dedicate merits towards that. And last but not least, if I have said in my few hours of speech anything that offends, hurts any of you, I sincerely apologize. This is not meant to hurt anyone.

I need to continue my Dorje Shugden practice because I have promised my Guru to do so. If my Guru was alive, then I can go to him and say, “Should I continue or not?” Only my Guru can discontinue or continue my practice, give me permission. Even the incarnation of my Guru cannot do that. Only my Guru. So since the Dalai Lama is gently advising all of us not to practice but Zong Rinpoche told me to practice, Zong Rinpoche has passed away so I can’t ask Zong Rinpoche, “May I stop?” You see, I’m not worried about Dorje Shugden harming me because he won’t. I’m worried about breaking my commitment to Zong Rinpoche. Since Zong Rinpoche has passed away, I can’t ask him, “May I stop?” But the Dalai Lama is alive and I can ask him, “Please don’t ask me to stop because I am breaking my commitment with Zong Rinpoche.”

So I’m in that dilemma. Please understand. My practicing of Dorje Shugden is my personal business, my freedom of choice. Please don’t bar me from restaurants and hospitals and community halls and the Dalai Lama’s teachings. Please don’t bar me and put up signs to say that I am dirty, I should be disassociated, that I’m a devil worshipper, I’m taking money from the Chinese government, that I hate the Dalai Lama and that I am a traitor. Please don’t say all that because I’m practicing Dorje Shugden, because when you say that, you are saying that about all my lineage lamas, all the Gelugpa teachers and masters who practiced for 400 years. That is not true.

I thank you for listening. Please forgive me if I have said anything that makes you unhappy. It’s not meant that way. I offer my deepest respects to His Holiness. I wish Tibet to have peace, happiness and growth. I wish the Chinese government to have peace, growth and happiness and the Chinese nation and for Tibet and China to be friends, in whatever way they think is necessary to be friends, I’m not here to politically commentate.

I wish all anti-Dorje Shugden people to please tolerate and accept the freedom of choice by not even making one single comment or segregating anyone or making a bias against them. And I request the Dorje Shugden people to understand that there are people who are not karmically connected and they have wrong view and they speak in that way, to forgive them, to be tolerant but to be fearless in your practice and to speak up and to share. I will share the Dorje Shugden practice because that’s what Zong Rinpoche gave me and what Zong Rinpoche gave me is not wrong and that I’ve come across people who need help. To be fearless in your practice and to continue your practice.

And at the same time, I wish everyone the realization of sunyata, the complete achievement of Bodhicitta and may you gain, may I gain, may all of us gain the full complete enlightenment as Lord Buddha did 2500 years ago in Bodhgaya. May all Buddhists have peace. May all of us be in harmony and respect each other and unite to practice to gain Buddha’s attainments. May we Buddhists contribute to world peace on this planet and may we create more inter-religious dialogue and harmony. And when things go wrong, may we immediately have dialogue and straighten things out and talk things out and to clear it and not to stay angry, upset or angry. Dialogue is the key.

Thank you very much. I will be making offerings to His Holiness of a pure white khata to represent my pure intentions and my deepest respects and khata offerings to my lineage gurus who I received teachings from through Zong Rinpoche, through his texts that Trijang Rinpoche composed and commentated on. I’ll be making offerings to His Holiness my root Guru, my teacher, my master, my refuge, His Holiness Kyabje Zong Dorje Chang. I’ll be making offerings to the universal World Peace Protector Dorje Shugden that I may be of tremendous benefit to others and practice great compassion and tolerance, and to see samsara for what it really is and develop strong renunciation, Bodhicitta and the correct view, sunyata. Thank you very much.

Back to Tabs

大家好

今天我在这里，想跟我全球各地的好友、支持者、僧众、我的上师们和那些想了解更多的中立人士谈谈世界和平护法嘉钦多杰雄登。我想跟大家解释我跟这位护法的关系。我跟大家讲解这位护法的目的，并不是想要改变你的信仰，也不是要你跟我站在同一阵线或企图以任何方式去让你想个中的好坏。在过去的10年、15年、20年，我收到成千上万关于多杰雄登护法的询问。我收到的问题，有些来自多杰雄登修持者，有些来自不修持多杰雄登的人，而有些人甚至不喜欢多杰雄登。这些问题越堆积越多，我想我必须针对某些问题做些解释。我今晚无法针对所有问题一一作答，但我会尽量回答那些比较重要的问题。

我是克切拉佛教中心的精神导师，也是创始人。我跟几位很亲近和努力的弟子——佛法弟子，内在旅程的弟子——共同创办的克切拉佛教中心，今天已经发展成稍具规模和成功的中心（若可以那么说），那是克切拉每一个人努力的成果。那种凝聚力与和谐，基本上我们共同的目标，是让我们的内在世界，若可以也包括外在世界，变成一个更美好的居处。

我母亲年轻的时候

我首先要谈的是我跟多杰雄登的关系，它如何开始和我跟祂的缘分。现在，我会跟大家介绍一些我的背景。我想多数人都已经知道，但我会为新人稍作讲解。我的生父是西藏哲蚌洛色林寺的前僧人。我的生母则是新疆皇室的后裔，属于当地主要的蒙古部族——土尔扈特族皇室。她的母亲，即我的外祖母，以及她的父亲，即我的外祖父曾经是当地许多代的统治者家族。由于文化革命对中国、新疆和西藏的影响，我父亲离开西藏，来到台湾。我母亲离开新疆后到西藏，再辗转来到台湾。我父亲刚到台湾时，并没带上自己的妻子和三名孩子。他在那儿的时候，遇上了我的母亲。她当时还是少女，敏感脆弱，且因皇室公主身份而饱受周围族人评头论足。在监视下，她的一举一动，无论是走路、谈话、衣着打扮都必须符合她的身份。

她在台湾遇见了我的父亲，我猜他们堕入爱河，而她怀孕了。在她怀孕时，我父亲告诉她自己在西藏已有妻室。这给她们的社区带来了很大困扰、问题和难题，因为在台北的蒙古和西藏社区相当庞大。在我外祖母和母亲那方家庭的建议下，一切都低调进行。我母亲在台北综合医院静静地生下了我。她生下我之后，从不曾接纳或承认我，我也不曾成为她家中的一份子。她联络了一些台湾当地人，每个月付费让他们看顾我。她并没真的抛弃我，但她不能把我留在她身边，因为在上个世纪六十年代，单身女人未婚先孕并不是一件能被人接受的事。我生于1965年。

我并不是要批评我母亲或父亲的对与错。我并不是要批判任何人的做法。我只是如实说明当时的情况。话说回来，我被当地一个家庭看顾，我也记得外祖母偶尔会前来探望我。我现在知道她是我外祖母，但那时的我当然不知道。我母亲后来相隔很久之后才告诉我，当我7个月大，未满一周岁时，有一群喇嘛、僧人和上师前往她家里，告诉她说我已被正式认证为一位西藏喇嘛的转世。当我向母亲询问关于这名转世者的身份，当时的谈话内容，搜寻队的名字时，她说事隔太久，她记不起了。然而，她却告诉我，他们的确在我7个月大时前来认证我，我估计他们是想把我带回寺院参加坐床仪式。我母亲不允许这件事发生，原因是若你在寺院参加坐床典礼，你就必须说出母亲和父亲的名字，而在当时说出这孩子家人的名字，对这个家庭而言并不是个愉快的经历。因此，她把我留在那里，认证工作也无法完成。最后大约在我6岁多7岁时，我就从台湾被带到美国去。

我记得外祖母带我乘坐泛美航空班机，这航空公司目前已不存在，但当时依然存在。我抵达纽约时，跟外祖母一起被带到母亲家里过一夜。第二天一对土尔扈特族的蒙古夫妇开车从新泽西上来，把我带上了一辆白色福特大轿车。我记得母亲告诉我，她从不曾告诉我她是我母亲，但她告诉我那就是我的父母，我必须跟他们一起离开。6岁的我只能答应，我曾以为自己的父母在台湾，但遇上了这些人，我也只好跟他们一起走。我被美国的一对蒙古卡尔梅克族夫妇领养，住在新泽西州豪威尔市。那时我大约六七岁。

我的养父母布尔查和妲娜布珈雅.

当地的卡尔梅克社群很有趣。卡尔梅克族源自新疆，他们曾经征服欧洲和俄罗斯等。你也知道，蒙古人曾占领许多地区。部分人回到新疆、蒙古，部分继续留在卡尔梅克地区。我的家庭有一部分源自位于俄罗斯西部的卡尔梅克地区，现在那里已经是共和国。一部分来自新疆。事实上，我在这两个地方，依然还有血缘亲戚。二战时期，俄罗斯爆发革命，卡尔梅克举国动荡不安，发生很多问题和困难，人们纷纷离开自己的国家。 卡尔梅克人离开卡尔梅克共和国，前往美国。这些勤奋、美丽的卡尔梅克人原是蒙古人。卡尔梅克族其实就像中国人可分成广东人、福建人等一样，分别来自不同省份。卡尔梅克人只是蒙古族的其中一个支系。蒙古族可分为75个支系。他们只是其中之一。他们前往美国，努力工作，把本身的文化、宗教（西藏佛教）、食物、传统等也一拼带过去。他们在宾夕法尼亚州的费城、纽约和新泽西三州地区定居。领养我的卡尔梅克人居住在新泽西。新泽西共有三所卡尔梅克佛教寺院，分别是尼赞寺、拉昔甘巴林寺和扎什伦布寺。这三间卡尔梅克寺院都有自己的蒙古-卡尔梅克族的僧人和格西。有者在伟大的西藏哲蚌寺接受教育。另外，在新泽西北部还有一所美丽庄严的蒙古卡尔梅克寺院，由格西旺杰管理。

我住在新泽西州的豪威尔市，这是一个 难以形容的美丽小城。我住在那里的卡尔梅克社区，一直到十五六岁。你要记得，我有一半的血缘是蒙古人，具体一些就是卡尔梅克人。另一半血缘是西藏人。我父亲是西藏人，母亲是蒙古人。 然而，这两个文化都修持西藏佛教。所以，在我居住的地方，并没有宗教冲突。我住在西三街养父母的家。他们的名字是布尔查•布珈雅和妲娜•布珈雅。他们尽量给我一切最好的，用他们所知道的方式来爱我，给我他们所能给的。重点是他们都是好人，他们要我成为他们希望我成为的人，就像多数父母一样。

在新泽西豪威尔市成长

我于1972年抵达美国。住家附近的拉昔甘巴林是我父母祈祷供佛的地方，那儿充满了卡尔梅克人。1971年，那儿迎来了西藏佛教界最伟大的上师之一，他同时也是至尊帕绷喀金刚持的心子。那是因为当地的蒙古社群想要一位伟大的上师和僧人，于是写信要求，结果就请来了这位伟大的上师。这位伟大的上师后来成了色拉昧寺的住持。他也是一位著名学者、作者和上师，在新泽西州豪威尔市平静地生活，安详地圆寂。至尊达赖尊者很喜欢他。

这位伟大的上师就是堪殊洛桑达庆仁波切. 藏名一般很长，为了方便起见，我会直接称呼堪殊洛桑达庆。他是一位高级学者，也是显、密大师。不仅如此，他还是少数能将自己从西藏色拉寺所学的一切付诸实践的人。

拉昔甘巴林是我遇见第一位上师堪殊洛桑达庆仁波切的地方

卡尔梅克社群邀请、请求并确定了这位大师即将成为新泽西州豪威尔市拉昔甘巴林的驻寺上师。你能想象吗，他在1971年抵达，我在1972年抵达，当时我大约6到7岁。更巧的是，我住在西三街，寺院好像在东六街，大约只是两三道街的距离。我骑单车到寺院耗时约七八分钟。我骑得很快，寺院也很近。慢速骑单车大约需时10分钟，而步行则是15到20分钟时间。在10分钟单车路程之外，就住着本世纪最伟大的上师之一，堪殊洛桑达庆仁波切。他授课、讲解，他带领禅定闭关，授予灌顶、口传……你必须明白，他是那种能够制造许多学者的学者。可说是其中一位最高级的学者。他也是至尊赤江仁波切、至尊宋仁波切、至尊帕绷喀仁波切的直接弟子。
在西藏时，他服侍这些上师，从他们那里接受教诲和传承。他是一位十分纯净的僧人，非常仁慈、乐于助人，他透过不停地教授佛法，将一生奉献于服务他人。

我就住在离这位大师10分钟之外的地方，说是好运嘛，这已不单纯能用好运来形容了。我觉得自己前世一定许了很好的愿，才能如此近距离接触那么伟大的上师，基本上就只是隔一条街而已。年幼的我一看到这位大师，立刻就着迷了。即便只是6、7、8、9岁，我清楚记得自己对他充满敬畏。没有人告诉我他有多伟大，谁会告诉一个小孩他有多伟大呢？没有人告诉我他是多么伟大的学者，多么伟大的大师，多么了不起的禅修老师，没有人这么说，没有人会对一个七八岁的小孩说这些。看到他的时候，我就说，这个人与众不同，我想跟随他。我小小的心灵这么告诉自己，我想要跟随他。这是我当时的想法。所以我开始参加他的课，参加他的开示，参与他的闭关，参与他的禅修。我变得越来越参与和投入。

堪殊洛桑达庆仁波切是我的第一位上师

格西拉教了我们些什么呢？对不起，是堪殊仁波切。当时我们都称他为格西拉，因为他还没当上住持。堪殊仁波切那时教了我们一些什么呢？他专注于讲授《朗讲》修心法门。他要我们学习法称大师的教诲和辩论。他要我们学习《菩提道次第》。他专注传授胜乐金刚和金刚瑜伽母密续法门。他着重守戒。他专注于正确的禅定和仪式。他并没教授什么魔术、戏法，所教授的都是直截了当，清晰易懂的佛法教诲，我参与这些课程好几年。约十二三岁的时候，我已经跟随这位大师学习了好几年。这令我父母感到惊愕……因为他们领养我作为他们的独子，让我长大后继承他们的名字，然后结婚，生下许多孩子。这是蒙古父母对孩子们的期望，而我的心愿却是出家为僧。我告诉他们我想出家。他们一点儿都不高兴，但这是另一个故事了。

当我十二三岁时，堪殊洛桑达庆仁波切邀请了他的侄儿前来帮忙打理寺院。堪殊洛桑达庆仁波切邀请的这位侄儿，若我没记错，他的名字是洛塔。仁波切邀请他从印度的色拉寺前来。他抵达后住在我们的寺院内。我刚记起洛塔曾经在那里。洛塔不会说英语，但他常常笑，常常微笑，是个很平易近人、很快乐的人。他曾经是一名僧人，他的任务是照顾堪殊仁波切，他的叔父和大师，以及看顾寺院。洛塔在那里待了好几年。

我曾到寺院去，因为我不能时常见到堪殊洛桑达庆仁波切，而且洛桑达庆仁波切总是很严肃、坚定，我有点怕他，但我曾常去那里修剪草坪、施肥、洗碗碟、扫地、打扫寺院，能做的我都做，因为你必须明白，我真的很喜欢寺院。我真的很喜欢堪殊仁波切，我真的很想接近他、服侍他，我其实想搬到寺院住，但我不敢把这种想法告诉我父母。

我真正想要的是搬进寺院，穿上僧袍，住在那里服侍堪殊仁波切和学习。这是我真正想做的。作为替代，我只好尽可能常到那里去服侍。让我告诉你一个小秘密，我到寺院服务的目的，其实是希望有机会看堪殊仁波切一眼，或被他叫过去传授我一些特别教诲。通常他会叫我吃了馍馍就回家。我的秘密心愿，就是跟堪殊仁波切偶遇，并得到他的特殊教诲。那并不是因为我觉得自己特别，而是我真的很爱他，至今依然。一对一的特别教诲从来都不曾发生，我还曾经被他严厉地瞪过。他曾经严厉地瞪着我，而我则这样回望。

我是个早熟，有点顽皮的孩子，也许这就是他瞪我的原因。无论如何，洛塔和我成了朋友，他是堪殊仁波切的侄儿。洛塔和我成了很好的朋友，所以我几乎每一天都到寺院去，尤其是在夏天。我只是在那里逗留，在那里祈愿，帮助他们打扫，跟他们开玩笑等。洛塔要我教他英语。我教了他简单的英语，如ABC之类的。

一天，洛塔在楼下清理厨房，我很早熟，对什么都感兴趣，还好管闲事。我是那种你越是叫我不要碰什么，我就越会确保自己非得连碰两次不可的人。所以，当洛塔在楼下清理厨房时，他叫我在那里等着，我当然没听。他叫我别到他房里，或别上楼去，因为堪殊仁波切的房间就在那儿，而他的房间则在隔壁等之类的话。当然，我不敢到堪殊仁波切的房里去，我就是不敢。
我潜到楼上他房里，想知道僧人的房间长什么样子，僧人拥有些什么，抽屉里会放些什么，衣柜里放什么，床上放什么，床底有什么，他用什么样的床等，因为我真的很想当僧人。我对僧人的生活作息很感兴趣。

所以我潜到他房里。洛塔在楼下哼着歌曲，洗着碗碟，我听不到他的动静。猜我做了什么？我打开所有东西，看看有些什么。那里有他的僧袍、念珠、僧人物品、床等。我打开衣柜。美国人有一种开放式衣柜，当我打开衣柜的时候，你猜我看到了什么？那里头是空的，上面有个小架子，上面放着一幅黑白照。黑白照前有一杯茶。而黑白照上有个像这样的东西。我记得的就是这些。

正当我伸出手去拿照片，想让自己看得更清楚并记得它，因为这是我想做的。但正当我刚拿到照片时，洛塔走了进来，从我手中夺回照片，连声说“不，不，不……这不是给你的！”。我问：“为什么不行？这是什么照片 ？”他说：“那不是给你的。”我问：“你能告诉我祂的名字吗？”“不是给你的！”“那是谁？”“不是给你的！”“为什么把祂单独放在衣柜里，还放了一杯茶？”“不是给你的！”那是他的答案。我想那是他唯一能说的，因为他的英语不好。“不是给你的！他把照片和茶杯都放回原处。我把茶溅出了一些。他把衣柜关了起来。我打开，他又关起来。我说：“我想看。”
他说：“不行！”几年后我才意识到那是多杰雄登。那是我生平第一次见到多杰雄登。我的第一个邂逅。

后来家里变得不安宁。我父母对于我想要出家，待在寺院，参与更多佛法这件事极度不满。他们非常不高兴。他们开始给我的上师制造很多问题。事实上，他们尝试把他遣走。我不知道他们怎会变成这样，但他们真的是如此。所幸他们并没成功，因为没有人相信他们的话。他们真正的用意是要让他从我生命中消失。这种事情发生了一次又一次。我跟父母之间面对很多问题。他们要我读书，他们会处罚我，有时候打我，有时惩罚我，有时对我吼叫。有时候，父亲会在我正在寺院聆听开示时突然走进来，让我尴尬。这种事情发生了好几年，直到我再也忍受不了，离家出走。

我离开家里，沿路搭便车从新泽西州的豪威尔到纽约，从纽约市，我再搭便车横跨美国大陆到洛杉矶。我的原意是到夏威夷，但我没有钱买船票，更别说是飞机票了，所以我最后留在洛杉矶。抵达洛杉矶之后，我在一个表亲家里住了几个月，同时也在找寻一家佛教中心。后来我到一家从事东方研究的大学，在那里遇见了善心的利奥•普鲁登教授。你必须明白，我在洛杉矶到处走着，在黄页里（当时没有互联网或谷歌）我找到了东方研究大学。我心想：东方、佛陀、西藏，三者之间必然有关系。我年少的心叫我到那儿去。我那时15岁，快进入16岁。我不知道自己怎么找到那地方，我找到了地址，问了方向，就走到东方研究大学。我走了好几个小时才抵达那里。我抵达时就直接找利奥•普鲁登教授，告诉他我是一个蒙古男孩，我想找一个有佛像的佛坛，我只想坐在佛坛前祈愿、禅修和念诵心咒。

他说“孩子，你找错地方了。这是所大学，这里没有佛坛，但我可以带你到一个有佛坛的地方。”我说：“真的吗？” 于是利奥•普鲁登教授出于好意，用车子把我载到约20分钟车程外，地址为洛杉矶市St. Andrew’s Place 135号的地方。那是一栋难以形容的别墅。外表看起来只是一间别墅，但当我跟利奥•普鲁登教授走进去的时候，你猜我看到什么？整个起居室都被改成一所佛教中心了。每一面墙上都挂着唐卡。地毯有点……呃……如果我没记错……西藏地毯被铺在木板上。到处都整齐地叠着供人禅坐的垫子。还有一个佛坛和达赖尊者的法座。佛坛上有宗喀巴大师、佛陀和度母像等。在佛坛下方的地上，阳光透过黄色的窗帘，照射在格西拉身上。那是来自甘丹萨济寺的格西簇亲格而辛。

格西拉是甘丹寺的伟大学者和伟大修持者。他是至尊宋仁波切和至尊赤江仁波切的弟子。我走了进去，你能想象吗？我当时15岁，一个小时前遇见了利奥•普鲁登教授，他把我载到St. Andrew’s Place135号。我走进去，角落有一位西藏喇嘛正在禅坐，旁边有宗喀巴大师像，还有一道光照射在他身上。我走了进去，利奥•普鲁登教授把我介绍给格西拉。我告诉格西拉我的历史和发生在我身上的事。我告诉他我如何到洛杉矶来和为何而来，格西拉对我说：“噢，那很好。”他说：“今天是荟供日，藏历是这个月份的第十天，我们晚上将举办荟供。”我的反应是“哗！”“你不如今晚过来吧！”我答应了。我十分兴奋。我在洛杉矶独自一个人，15岁快跨入16岁；我享有自由，找到了佛法大师，父母再也不能约束我。我一个人了。我刚走进来遇见了这位大师。这一切究竟如何发生？况且他还是赤江仁波切和宋仁波切的弟子。

这所房子曾是图登达杰林佛教中心的所在地，他们后来搬迁到更宽阔的地点

我在市内到处走，身上没钱，只能用走的，偶尔在车站逗留。我最喜欢的地方是车站，因为那是免费的。我喝了一些饮料，准备参加荟供。然后，我走回佛教中心参加荟供。在新泽西，我们已经学会如何进行这些仪式，譬如如何使用金刚杵、金刚铃，如何结手印和念诵经文。格西拉要我坐在前排,那地方挤满了约六七十名弟子。我们一起进行上师荟供。后来他们就很好奇地问：“哗，你才15岁，你从哪里学会做这些？你怎么学会念诵？你怎么会做法会和荟供等？” 我不觉得那是什么大不了事，因为在新泽西每个人都这么做，我也是。无论如何，后来格西拉把我介绍给每一个人，告诉每个人我的情况等。那儿一些善心的委员。

其中一位委员同情我，说服其他委员会成员降低别墅楼下那间房的房租。你能想象160美元一个月的房租吗？在西方国家的佛教中心，你必须付费。你不会领取薪水，也没有生活津贴。你不会有免费住房，不会有礼物等任何东西。每个人都很穷。你要到中心去就必须付钱，要参加课程也必须付钱。这是那里惯常的做法，因为人们必须付账单。她成功把房租降到160美元。听好，这里有四间楼上的房间，有一个图书馆、一个起居室，一个厨房，楼下接近冲凉房入口，还有一间小工人房。那间楼下靠近冲凉房的小房，大约有8尺乘10尺大小，我得到的就是这间房。他们跟委员会讨论，允许我住在那儿。他们让我住那儿。我简直不敢相信！我搬到佛教中心，只带了两个袋子。我的家当不多。我搬到佛教中心去，住在楼下。墙的后方就是我们祈祷的大殿。大殿内有宗喀巴大师像和法座。每个星期天，格西簇亲格而辛就在这里讲课。我只需起床，梳头，走进去，就能参加《菩提道次第》课了！你相信吗？我参加《菩提道次第》课程啊！

每一天，我都有幸能清理格西拉的房间，为他送茶10至12次，格西拉很喜欢喝茶；我为他洗衣，打扫大殿；我有幸为格西拉煮饭，帮他买东西，打理整所房子，因为跟格西拉同住在楼上的一两名弟子都需要出外工作。我也有工作，但我只是兼职工作。我在这所位于St. Andrews Place，135号名为图登达杰林的佛教中心，跟一位伟大的活佛格西簇亲格而辛同住，你能相信吗？

但我有点小障碍。在《事师五十颂》里提到，若你已经有了一位上师，就无需找寻另一位上师，跟另一位上师学习或跟另一位上师一起。 忠心跟随一位上师就好了。

因此，我不能从他那儿接受教诲，因为我在新泽西已经有了一位我敬爱和珍惜的上师，我们也没有任何问题。我们会换新上师的唯一情况，就是当你的上师叫你去跟某位上师学习的时候，或者当你所学的已经足够，已经可以在上师的允许下离开了。于是我打了电话。当时长途电话费十分昂贵。我致电给新泽西的堪殊洛桑达庆仁波切，告诉他我为什么离家出走（他知道），目前身在何处。我告诉他我在洛杉矶格西簇亲格而辛的住处，并请求他让我跟格西拉学习。如果新泽西的堪殊仁波切反对，我会立刻搬出来。他是我的上师，我必须听从他。我需要他的同意，因为在西藏佛教里，如果你没得到上师的同意，就不能跟随另一位上师学习。

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马鸣大师所著的《事师五十颂》里说得很清楚，没有上师的同意，你不该向另一位上师寻求教诲、灌顶，甚至加持。为什么？当你找寻另一位上师，或从一位上师换到另一位上师的时候，你就是在告诉全世界，你的上师不够好，你上师的加持并不足够，你上师的学识不足，你上师不够好，所以你必须另外再找个上师。你们当中也许有人会说：“哦，我只不过想得到另一位上师的加持。”既然你的上师已经赐予你加持，你为什么还需要另一位上师的加持呢？所以根据《事师五十颂》，基于几个原因，你不能随意更换上师。一是当你已经跟上师建立关系，向他学习之后，你上师所拥有的，就是其中一个证悟之道，这对你而言应该已经足够。

若你想要从2位、3位、4位，甚至5~6六位上师那儿接受教诲，你怎能修持每一位上师给予你的教诲呢？这是不可能的。这是其一。其二，当你接受了一位上师，你就把他们视为证悟能量、证悟知识和证悟心识的体现。所以，那位上师教导你的，只要你加以实践，就能取得成就。当你获得成就时，你其实跟那些向其他上师学习而取得成就的任何一个人是一样的。因此，你无需跟随许多上师。我对上师依止修持的要求十分严格。我一直都十分严格。所以，我抵达洛杉矶时，我知道那是一位伟大的老师，但我并没得到第一位上师的允许。为什么我会从第一位上师换到第二位上师？因为我父母不允许我学习。他们不允许我到寺院去，所以我必须离开。他们要我结婚、考取学位、拥有孩子、参加派对、喝酒、取乐。这是他们告诉我的。我父母甚至挑选了一位蒙古卡尔梅克女孩，作为我日后结婚的对象。双方家长已经讨论过了。这是他们做事情的方式，所以我只能离开。我想出家为僧。

我的第二位上师，伟大的格西簇亲格而辛

我在洛杉矶格西拉的家里，在格西拉的允许下致电给新泽西的堪殊仁波切，向他解释整个情况。当然他已经知道了这件事，也能够谅解。他听说我离家出走。他很高兴听到我安全无恙。我告诉他：“我短期内都不能回到新泽西，因此没机会跟您学习，尽管我很想那么做。我目前住在格西簇亲格而辛那儿，我能否征求你的同意向他学习，又或者我该怎么做？” 堪殊仁波切在线的另一端。如果他叫我离开，我肯定会马上收拾离开。我绝不会质疑我的上师。我没有对上师表现不敬的习惯。然而，堪殊仁波切对我这么说：“你非常幸运，格西簇亲格而辛是一位伟大的大师和学者。你必须如同对待我一样对待他。你必须服侍他，向他学习，成为一位好弟子”。

哗！当时我头脑立刻浮现几个想法。第一，佛法大师们真的没有妒忌心。佛教大师们真的不在乎你如何取得证悟，或在那一位大师的指导下取得证悟，他们只要你取得证悟。
我第一次清楚地看到，我的上师们有多么的伟大。你也许会问，我怎么可以说是第一次呢？我现在说的是他们的实际行动。
第二，他正式同意了让我跟格西簇亲格而辛学习。所以，我即使跟格西簇亲格而辛学习，也不会引来因为换上师、换中心所引起的业果。.第三，他告诉我格西簇亲格而辛是个伟大的上师。若我的上师告诉我，他是一位伟大的上师，我就无需再检查，因为我相信我的上师。他也要我像在新泽西服侍他那样来侍候新的上师。我当时悲喜交集，悲是因为我爱我在新泽西的上师。喜则是因为我虽然不能在那里，却可以继续学习。更巧的是，他们属于同一传承、同一上师、同一传统。他们都属于宗喀巴大师传承，都是赤江仁波切和宋仁波切的弟子，而且他们俩都是备受敬重的格西。

于是我将电话放下，并向着电话顶礼，因为我的上师刚在电话上跟我说话。为了表示尊敬，我对上师顶礼。接着，我跑上楼去向格西拉转述堪殊仁波切的话。格西拉只是说：“好，帮我弄杯酥油茶。”我答应了，心想为什么没有人为我感到开心，但我意识到格西拉的另一项特质，他并没有我执。
当我告诉他堪殊仁波切对他的评语时，他没有我执，并没有进一步谈论此事，只是说：“好，帮我弄杯酥油茶。”
我很惊讶，这位上师并没有我执。我刚转告他另一位上师称赞他的话，他却不为所动，也没问细节。所以，当我为他准备茶的时候，我思考着这两位上师的特质，没有我执。

所以，我透过两种方式成为格西簇亲格而辛的弟子。第一，我取得了第一位上师的同意，因为我已不能再向他学习。第二，格西簇亲格而辛接受了我。
在纯然的喜悦中，我已经生活了16年，我已经16岁了。从15岁到16岁、17岁、18岁、19岁、20岁、21岁、22岁，我跟格西拉住在一起，直到我接近23岁，动身前往印度之前。其中有一年，我曾为了体验生命而搬到好莱坞西部，随后又搬回来。所以，在洛杉矶的七八年间的其中一年，我曾经搬到洛杉矶西部接近日落大道的地方居住，体会了一年的娑婆生活，然后再搬回去。当我在佛教中心居住时，我每周都从格西拉那儿接受教诲。我许多时候有幸能为他煮食，就像我刚才说的，我还为他洗衣，因为洗衣间就在我房间隔壁。我打扫、吸尘、清洗、购物，我什么都做。我并没获取任何酬劳，这么做纯粹是为了服侍我的上师。
于我而言，服侍上师是不该领取酬劳的，而且对上师有诚信是十分重要的。对我来说，重要的是，只要我答应了上师的事，就无需他来提醒我、催促我或向我提起这件事。我一旦对上师许下了承诺，我就会坚守至死亡为止。这是我自小被灌输的观念，这是我相信的事，这是来自佛法书籍的教诲。

如果你对上师——这位教授你佛法以取得证悟的崇高生命——都没有诚信，那就表示你对任何人都不会有诚信。若你能丢弃一颗钻石，你必然也能丢弃玻璃和水晶。有什么人会抛弃钻石，把水晶和玻璃留在家里，还不断保养照顾，并将玻璃镶成戒指呢？你怎会丢弃钻石而保留玻璃呢？由此可见，若你不照顾一颗钻石，你就不会照顾一块玻璃。于我而言，上师就是钻石，我会好好照顾它。

我年少时答应过上师的一切，我都会一直坚守着：保持诚信，不让上师催促你、提醒你，不把问题丢给上师和不扰乱上师的心，这是上师给予我的教诲。绝不对上师大声吼叫，打断他的话，做让他不喜欢的事，不跟他说话或表示任何不敬。因为你的上师是教授你佛法的人，你的上师是指导你证悟之道的人，因为你无法亲见佛陀。我无法遇见佛陀，无法遇见文殊菩萨、弥勒菩萨或度母。我无法从祂们那儿接受教诲，但祂们必然存在且已经证悟。
既然祂们存在，且已经证悟，祂们从祂们的上师那儿接受教诲，但我无法从祂们那儿接受教诲，因为我没有在这时候看见祂们的福报。既然我没有在这时候亲见祂们的福报，我只能依赖神圣的上师们来给予我教诲。

既然上师们给予我教诲，他们就是佛陀的替身，或是正在行动中的佛。
如果我对行动中的佛或我的上师们不敬，如果我欺骗，不守承诺，如果我对他们吼叫或待他们无礼，或我时常想要得到他们的关注、金钱或其他东西，他们就不是我的上师。我对待他们就如同一个被宠坏的孩子对待富有的父母一样。这对我的修行怎会有帮助呢？
我们跟上师之间的一切都是为了驯服我们的心识。我们跟上师之间的每一种关系，上师教授我们的每一件事，上师为我们做的每一件事，对我们说的每一句话……一位具格上师，他的用意是训练我们的心识，让我们具备想要修行有成所应拥有的特质。如果我们无法对上师拥有诚信，无法对上师信受承诺，在学习和实践上无法跟上上师的进度，那就表示我们无论到什么地方，对什么人都会持有同样的态度，因为我们不珍惜任何东西。

我很高兴自己能向格西簇亲格而辛学习。我无法告诉你我有多开心。人生中第一次，在16岁那年，我是自由的，没有父母，我兼职工作养活自己。我住在佛教中心。我住在底层，而楼上则是一位来自拥有纯正传承和修持的甘丹萨济寺的伟大上师。我参加《菩提道次第》课程、密续课程和朵玛课程。我能够服侍我的上师，就像密勒日巴一样。我为上师煮饭、洗衣、打扫、购物；当他外出时，我有时还有幸能伴随他、护送他，甚至为他提袋。我喜欢跟他外出，帮他提袋子，因为我会想象自己是他的助手，看我！我知道这有点自我。我很骄傲，我对自己能够跟着格西拉到处走感到很骄傲。我爱跟他逛街购物。有时候我们会到处逛，因为我喜欢看他如何跟他人互动。我看到他如何跟中心的弟子们互动，我看到他如何跟巴士上、商店里、柜台前、餐馆内的人互动。他对每个人都很友善。我很喜欢这样，因为我并不期待其他的。

我曾在这家洗衣店兼职。这只是我在洛杉矶工作过的许多地方之一

他有许多弟子，一天当我正要去参加荟供时，我遇到了格西拉的其中一位弟子，他给我看一张至尊宋仁波切的照片。哗，我难以置信！
我不曾在任何地方见过或听过这位喇嘛，我怎可能见过呢？我看到宋仁波切的一张照片，其中一名弟子告诉我说，他们都相信他是胜乐金刚的化身。我看了那张照片，就恳求那个人送给我，他给了。我把照片放在我的佛坛上，自己也难以置信。我全身仿佛有股电流通过。我很兴奋、很感动，我无法形容自己看到宋仁波切照片时的心情。他们告诉我说，这是格西拉的上师，格西簇亲格而辛的上师。我不禁“哇”了一声。你猜怎么着？我得到那张照片的几个月之后，他们就宣布至尊宋仁波切即将访问我们的中心长达6个月的消息。你无法相信我的感觉！你无法相信我有多么喜悦和兴奋。

我想要跟这位上师结缘，我想要跟他结下很深的缘，所以我跟年少的自己说，我想做大礼拜供养。我将至尊宋仁波切的照片供在佛坛上，每天对着他行一百个大跪拜。连续几个月，直至他到来为止。
我的目的是以身、语、意作顶礼，因为我没有钱，于是就供养身、语、意。我每天都供香给宋仁波切并祈愿：“愿我能跟您建立很深的缘分，愿我能从您身上接受教诲，愿我证得如您的成就，愿我接受您的传承。”我曾经每天都这么祈愿，并向他顶礼。
几个月后，这个大日子终于到来了。然而，我必须上班，这让我感到很沮丧，因为至尊宋仁波切抵达的时刻，我正在上班。我想在门口迎接他。我一面工作一面感到兴奋。下班后——我做的是兼职工作——我跑回中心，发现到处都是行李袋和新鞋子。我知道他到了。

我听到楼上传来陌生的声音，不是让人不舒服的那种，但就是陌生的声音，我说：“哦，天，那肯定是他。”我在颤抖。我在楼下的厨房假装显得忙碌。我哀求他们带我上楼。我一面等待、希望和祈祷，一面感到害怕。最后，格西拉说：“好，你可以上楼见宋仁波切了。”我“噢”了一声，很紧张地上楼去，心里很害怕。我走向他，他坐在那儿，身体挺直，哇，我知道那长着白山羊胡子，眼神锐利，没有笑容的人就是他。他由始至终没对我微笑。

至尊宋仁波切访问洛杉矶，并在图登达杰林居住了6个月

我走了进去，不敢看他，不敢直视他的脸。我很紧张、害怕、兴奋、敬畏、恍惚。这也许有点令人难以理解，但我知道我正面对一位佛。我向他行了三个大礼拜，这样看着他，往上往下看……我好奇心旺盛，会打开别人的衣柜，发现一位护法……我就是那种孩子。我很害怕，但我还是要看。

接着，我开始禁不住哭了起来，自己也不明所以。我不知道自己为什么哭。我只是不断地哭泣，而宋仁波切坐在那儿看着我……不为所动，没有情绪。他要格西拉告诉我：“我不是什么特别的人，你无需哭泣。”“现在你可以叫他出去了。”于是我就被请了出去。我哭得像个孩子一样，离开他的房间。我告诉格西拉，我的表现并不好。他说：“不，你没做错什么。”于是我到楼下开始准备晚餐和茶等，因为跟随宋仁波切前来的随从很多。
所以，我每天都为宋仁波切、其助手、格西簇亲格而辛、两名功德主、翻译员、翻译员的叔父共7个人准备食物，长达6个月。我负责煮早餐和晚餐，午餐由另一个人负责。

日子久了，宋仁波切开始喜欢我。我给他送上食物后，就立刻离开房间，因为我不希望被他赶出去，我很害怕。所以我会走进去，敲门，把食物放在前面，等半个小时，然后上楼取回托盘并祈祷。我很狡猾，我会多准备一些食物，以确保有一些剩余的，那我就可以在把它端下去之后，吃他吃剩的食物。因为我读过，吃上师吃剩的食物是个很好的加持。我曾经为他准备多一些食物，就是想确保有剩下的食物。我听到有人埋怨说你煮太多了，所以有剩余的食物，我说我知道。有时候，若没有剩余的食物，我就会吃残余的食物屑。我把它放在头上，然后吃了它，因为我相信他是一位佛。

我开始跟他变得很亲近，我甚至可以走入他房间，坐在地上，为他按摩脚部，有时是头部、手部；或者在他禅修时，坐在他身边；有时当宋仁波切小睡的时候，我就坐在他身边看着他。我就这样看着他，因为我无法想象他竟是一位那么伟大的喇嘛。格西拉对我的表现十分满意，他说：“你把我的上师服侍得很好。”

我有幸在宋仁波切访问洛杉矶期间侍候他

那时候，我一般都持诵文殊、观自在菩萨心咒和做一些简单的修持，以及格西拉教授我的《宗喀巴大师上师瑜伽法》，我也持诵吉祥天母心咒。我很喜欢吉祥天母：“JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG”。我离家出走的时候，就不断持诵祂的心咒，且时时刻刻都那么做。
我的内心深处有个声音告诉我，我必须有一个护法神。有一天，我跟至尊宋仁波切和他的助手在他楼上的房里时，当时只有我们三个人。我透过助手问宋仁波切：“我该修什么？”意思是，我该如何修持？不过，在我告诉你之前，让我先提一提更早前的事。

吉祥天母是我最喜爱的其中一位佛教护法

宋仁波切到来之前，格西簇亲格而辛每个月都会在图登达杰林举办一场多杰雄登酬供和金甲衣护法酬供。.格西簇亲格而辛每个月都会跟五六十名弟子一起进行金甲衣护法和多杰雄登酬供。为什么会这样？金甲衣护法是甘丹萨济寺的护法，多杰雄登护法则是其中一个守护格鲁修持的护法，也是格西拉的个人护法。格西拉从他的上师那儿接受了多杰雄登托命灌顶，他每个月都进行法会。接受托命灌顶的其中一项承诺就是每个月必须进行多杰雄登法会。格西拉传授我们多杰雄登修持，他讲解多杰雄登法门，鼓励我们参与多杰雄登修持，他详细解释关于多杰雄登的一切。

事实上，格西拉给予我们的教诲，乃取自赤江仁波切编撰的《愉悦如海护法之妙音》。这本由赤江仁波切撰写的书，包含了多杰雄登护法的修持、传承、背景、仪式、禅修、心咒、火供等。这册书由至尊赤江仁波切编撰，格西拉拥有一份，并把它当成给我们上课的教材。格西拉为我们讲述多杰雄登的历史、来源，祂如何崛起，祂的修持和好处等。格西拉教授我们这一切，并鼓励我们修持。每一个月，格西拉都会举办多杰雄登和金甲衣护法法会。七八年来，我每个月都会在那里，不曾缺席。

当宋仁波切到来时，我已经透过堪殊洛桑达庆仁波切的助手和侄儿洛塔接触了多杰雄登，后来我发现新泽西的堪殊仁波切每个月也都会修持多杰雄登。 在新泽西的拉昔甘巴林，我接触了这位护法。后来在加州洛杉矶，我在格西簇亲格而辛的影响下，再度接触这位护法。他给予我们教诲，鼓励这项修持，在他的佛教中心举办法会。他是我的上师，所以我跟着做。你就只是跟着做。如果你的上师说祂已经证悟，祂就是证悟的。所以，当宋仁波切到来时，我已经做着多杰雄登修持，不算大量，只是少量修持；我也在持诵吉祥天母心咒，但我并不想拥有太多护法，因为我想那只会令我将来忙碌的时候感到混淆。我的主要动机是保留一个，不要很多。所以我问至尊宋仁波切：“我目前修持两位护法，您是否能给我建议，告诉我应该选择哪一位护法作为终生的修持，以协助我消除学佛的障碍？”这是我当时问宋仁波切的话。宋仁波切只是这样回应我： “如果你想要，我会给你我的护法。” 我双手合十、顶礼，对宋仁波切说：“请赐予我您的护法。如果祂对您而言已经足够，也是您一生的修持，而您又是佛，那祂对我而言肯定是足够的。”事情就这样决定下来。

在一个月内，宋仁波切在加州洛杉矶的图登达杰林授予多杰雄登灌顶。什么是托命灌顶？托命灌顶指当上师向你介绍多杰雄登时，以象征性的方式，跟多杰雄登携手。多杰雄登把祂的心交了给你，给予你祂的加持，并承诺给你庇佑。
你回馈多杰雄登的，是你将视祂为你主要的护法，直至你证得菩提心为止。因为当你一旦证得菩提心，你就不再需要护法，你本身已经高度觉悟。这是我们的承诺。如此而已。如此而已。

当你接受托命灌顶时，上师将给予你多杰雄登心水晶，象征多杰雄登将庇佑你直至你证得菩提心

宋仁波切一次只能同时授予三个人托命灌顶，所以六七八十个人，需要用上一整天的时间。你只能三个人同时接受灌顶，当时没有集体的托命灌顶。我跟另外两个人同时接受灌顶，接受护轮和代表多杰雄登之心的水晶。就这样，我从宋仁波切那儿接受了托命灌顶。
在这之后，我每个月都跟格西拉和其他同修一起进行多杰雄登修持，学习仪式、手印、祈愿、吟诵等。事实上，我从格西拉那儿学习如何制作多杰雄登朵玛。我制作的朵玛虽然有点歪，但总算还能食用。我在佛教中心制作朵玛。我是负责做朵玛的男孩。有时候，格西拉每个月会循众要求进行两次金甲衣护法和多杰雄登法会，有时则是3次，所以我每个月也会制造2到3次的朵玛，同时也参与法会。
我负责击鼓。也就是说格西拉敲钹，我击鼓。有时候他敲钹时，我搞砸了。格西拉就会看我一眼。我则有点心虚。我们跟宋仁波切共同进行了多场法会，当他在那儿的时候，每个月都如此。你能够想象吗，我在一个室内，跟宋仁波切、格西簇亲格而辛这两位佛，以及我所有的佛法兄弟姐妹们，约八九十人在一起，共同进行多杰雄登法会？一切都很好。

让我重申，我在新泽西时透过洛塔第一次接触了多杰雄登。随后当我离开新泽西到加州时，格西簇亲格而辛把多杰雄登介绍了给我们，他鼓励我们修持，要我们修持，也使用赤江仁波切著的《愉悦如海护法之妙音》为教材来教授我们这项修持。我曾经出席这些开示。格西拉会用英语讲解，我们则会进行修持。没有关于多杰雄登的恶言，没有禁令，什么都没有。我们的中心没有遭遇任何不幸，没有人遭遇任何不幸。没有人说多杰雄登的坏话。

我们没听过关于多杰雄登的任何负面言论，而我要清楚说明的是，虽然我们在洛杉矶的图登达杰林佛教中心修持多杰雄登，但那并不是我们的主要修持.。我们的主要修持是《朗讲》、《修心八颂》、《宗喀巴大师上师瑜伽法》、度母修持，我们大量学习《菩提道次第》，还有辩经，我们还学习《十二因缘》、《三主要道》。这些都是格西拉教授我们的主要修持。我们平日很少进行多杰雄登修持，一个月只修持一次，但我们都有祂的图片、祈愿文等。没有政治色彩。格西拉从他上师至尊赤江仁波切和宋仁波切那儿接受这项修持。我从宋仁波切那儿接受这项修持。宋仁波切从他的上师赤江仁波切那里接受修持，而赤江仁波切从他的上师帕绷喀仁波切那里接受修持。帕绷喀仁波切则是从他的上师那儿接受修持，如此类推。

二十世纪八十年代，当我们开始修持多杰雄登时，那时我18岁，所以是1983年。我在1983年18岁的时候，从至尊宋仁波切那里接受多杰雄登修持。我们从不曾为了伤害其他传承而向多杰雄登祈愿。我们从来不曾为了伤害敌人或想象中的敌人而向多杰雄登祈愿。我们修持多杰雄登是为了能很好地了解《菩提道次第》、《朗讲》，为了能获得成就，能够了解在《菩提道次第》中的佛陀教诲，以便能转化心识，成为一个宽容、善良、慈悲的人。换句话说，为了取得证悟。我们从来都不曾主动或被告知要为了任何其他的原因而向多杰雄登祈愿。中国政府不涉及这个修持。没有任何议程，也没有政治，什么都没有。

我那时18岁，跟格西簇亲格而辛住在洛杉矶的图登达杰林佛教中心。他的上师宋仁波切拜访我们6个月，并成了我的根本上师。我们从宋仁波切那里接受教诲。我们接受灌顶，发誓一生会守住这项修持。我们也接受大威德金刚、金刚瑜伽母、如意摩尼度母、胜乐金刚、普渡三恶趣观自在菩萨、马头明王、白度母等等。我们也从宋仁波切那儿接受这些修持和释义。我们必须修持这些法门。 所以，根据宋仁波切的忠告，我每天除了修持多杰雄登，还要修持这些法门。宋仁波切传授我们如意摩尼度母、胜乐金刚、大威德金刚、金刚瑜伽母和普渡三恶趣观自在菩萨法门等。
我们每天都要做这些修持。我每天的功课包括这么多的多杰雄登修持和那么多宋仁波切给予我们的其他修持。这就是我当时的情况。没有问题，一点问题都没有。

我并不因为跟中国政府有关系而去修持多杰雄登，我不因为想跟达兰萨拉或藏人行政中央或至尊达赖尊者对立而修持多杰雄登。你知道吗？达赖尊者曾多次探访我们的中心，我们的中心到处都是多杰雄登图像，达赖尊者一句话都没说。由此可见，重点是当我们从至尊宋仁波切那儿接受多杰雄登修持时，百分百是为了佛法修持。宋仁波切是我的上师，也是我上师的上师。当他传授我们这个修持时，我们承诺了就去做，这就是诚信。我不在乎别的上师对我说什么。我不在乎别的传承对我说什么。我不在乎别人对我说什么。我只在乎我的上师对我说什么。我并不是不尊敬其他上师。我不是不尊重其他人，但我只想清楚说明，当我们接受这项修持时，那纯然只是为了佛法的目的。 多杰雄登祈愿文中，没有任何一处教你去毁灭敌人或伤害人们，它只教我们培养慈悲、出离心，培养龙树菩萨讲授的空性正见，以及培养能让我们证得菩提心的心念。这就是我们的祈愿。事实上，格西拉从不允许我们为了一些小事去祈求多杰雄登。

让我再回溯。在我们从宋仁波切、格西拉那儿接受任何教诲之前，我第一次从格西拉那儿接触多杰雄登的情形是这样的：我正在找寻一份工作，我需要靠这份工作来支付账单，但当时只有16岁的我，不太符合工作的条件。我申请了一份工作，他们表示会考虑。如果我能得到这份工作，就会离中心很近，对我很方便，而我又可以缴付账单。我到楼上找格西拉，告诉他整个情况。格西簇亲格而辛正在他楼上的房里坐着。他房里的佛坛上有大威德金刚唐卡和多杰雄登唐卡这就是我在18岁那年跟多杰雄登护法结缘的经过。我再次重申，那并不是因为任何政治因素，纯粹是为了佛法。

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至尊宋仁波切供茶给上师至尊赤江仁波切

所以，当我们修持或接受多杰雄登的修持法门时，必须了解我们并非从一般的人，或一般的学者，一般的老师或一般的僧人那里获得修持法门。我并不是说一般人有什么不好，而是强调传授我们修持法门的是当今世上其中一位最伟大的辩论大师，甘丹寺前住持，有学识、有经验的密续修行者，显密学识渊博的大师，一位以神通能力著称的人，高成就者，一位上师中的上师，一位负责教导格鲁派三大寺院：甘丹寺、色拉寺和哲蚌寺格西和僧侣的上师。至尊宋仁波切并非一位平凡的人，也不是一位平凡的僧人，不只是我，甘丹寺、色拉寺和哲蚌寺三大寺的僧侣也都这么认为。宋仁波切对显密知识的精通为三大寺所共知。他在西藏，其出身地康区和甘丹寺也极负盛名；甘丹寺里的每一个人，都非常尊重宋仁波切，他是他们的上师。
当宋仁波切在甘丹寺授课时，来自哲蚌寺的人,哲蚌寺的僧侣，哲蚌寺和色拉寺的学者、格西、住持们都会涌来听闻开示。

宋仁波切并非一位平凡的人、僧人或平凡的学者。他是上世纪其中一位备受尊重的格鲁派上师。
他博学的程度几乎无人可比，而这并非我对自己上师的赞美，而是我进入寺院时，格鲁派里每个人都公认的事实。我跟上世纪其中一位从西藏逃出来的最伟大和最博学的上师生活在一起，侍奉他，从他那里接受教诲与誓约。宋仁波切在格鲁派里赫赫有名，这并不因为他是一位电影明星，而是因为他的所学、他的修持、他的能力、他掌握显密教法的能力无可比拟。至尊达赖尊者非常喜欢宋仁波切，他常会扯宋仁波切的胡子，再开玩笑地拽一下。宋仁波切对上师至尊赤江仁波切非常谦卑又忠诚。
赤江仁波切跟宋仁波切是完全一样的。他是第十四世达赖尊者的经师、最高等级的格西拉然巴、甘丹赤巴的转世，他的转世甚至可以追溯到佛陀时代那位佛陀的私人马夫。

我们从博学多才的上师和修行人那里获得教义，他们的资格完全毋庸置疑。我有幸跟随新泽西的堪殊洛桑达庆仁波切学法。我有幸接受甘丹萨济寺的格西簇亲格而辛仁波切的教诲和修持，还跟他一起居住了近8年的时间。我有幸跟随至尊宋仁波切学习，生活在一起并从他那里接受传承和教诲。我对这些上师承诺，我对宋仁波切承诺，不管他赐予我什么教诲，我都会修持到生命的最后一天。我不需要任何其他解释，我不需要其他说法或企图说服我的话。我对嘉杰宋仁波切以及他的两位弟子格西簇亲格而辛仁波切和堪殊洛桑达庆仁波切许下了承诺。
我对宋仁波切许诺，我对他发誓，不管他赐予我什么修持法门，包括多杰雄登法门，我都会继续修持直到我生命的最后一天。要我违背对根本上师的承诺，那是不可能的。

至尊第十四世达赖尊者(中)，尊贵的堪殊强巴耶喜仁波切(右)和我(左)

1986年我抵达达兰萨拉，当时我前去等待达赖尊者授我出家戒，也是在那个时候，我第一次听到针对多杰雄登的禁令的一些暗示。你要明白，当时我只有22、23岁，年纪还很轻，又远从加尼佛尼亚州的图登达杰林佛教中心来。我每一位上师都修多杰雄登，每一个月我们都进行雄登法会，道场每一位同修都这么做。当时什么问题都没有。当时的我非常年少无知，对什么都抱有美好的期待，你甚至可说当时的我理想化一切，我认为大多的年轻人都怀有过于理想的想法，他们不过是在成长的过程中看清事物的真相，然后学习去面对，而他们会怎样去面对，就决定了他们有多成熟，也造就了他们日后人生的思维和行为。

当时我一直都想找人画一张嘉杰宋仁波切的唐卡。唐卡中央是宋仁波切，从宋仁波切的心间发出一道光，这道光化现为金刚瑜伽母，另外一道光则化现为多杰雄登。会想这样画，是因为我觉得他是一名上师，他也可以化现成本尊及护法。话说回来，达赖尊者的私人助理是我非常要好的朋友，这些年来我跟他已经失去联络了，但他曾跟我非常要好，他来自尊胜寺。是他把我带到唐卡画师那里，这位画师是达赖尊者的私人唐卡画师。随后我告诉这位画师我想画怎样的唐卡。这位画师非常友善，他对我说“好的，我会画宋仁波切，我会画金刚瑜伽母，但我不会画多杰雄登。”当下我就吃惊并问为什么。他说：“哦，因为我们不画这位护法。”当时是1986年，也是我第一次听闻关于护法禁令的事。然后我跟另一位住在达兰萨拉的藏人朋友说起此事，他也是一位转世喇嘛，能操一口流利的英语，是一位翻译员，也是一位学者。他对我说，基本上当时流传多杰雄登法门应被限制，一些人说这个法门没有带来助益，或许大家都应该放弃修持。未来达赖尊者或许会针对此事发表看法。.

我的个人唐卡上画着至尊宋仁波切化现为金刚瑜伽母和多杰雄登

我真是大吃一惊，不夸张地说，我是震惊了。对我来说，这件事对我来说是非常戏剧化的，因为它意味着我必须从达赖尊者和我的上师之间选其一，因为如果达赖尊者是对的，那么我的上师就是错的；如果我的上师是错的，那么我从上师那里接受的每一个修持都是错的。

如果我选择跟从上师，我就没办法跟达赖尊者保持法缘。这也深深地困扰着我，因为我是真的非常尊敬达赖尊者，他也是我的其中一位上师。

于是我独自一人在达兰萨拉的房间里做熏烟供‘（藏语sang tsok）’，我在冬绸上连续三天燃烧了大量的杜松粉，事实上我也烧了那段冬绸。我向多杰雄登祈愿，我哭了很多次，当时我有少许的忧郁。我深受困扰，也感到非常的迷惘，因为我被告知要在达赖尊者和我的上师宋仁波切之间做抉择。要在两位上师之间选一位，我怎么可以做这样的事？我怎么可以做这样的事？如果我选择宋仁波切而放弃达赖尊者，我违背了我对达赖尊者的戒誓，我也因此会堕入三恶趣。如果我选择达赖尊者而放弃宋仁波切，我也违背了戒誓、上师依止心的戒誓，更会堕入三恶趣。

无论我做什么样的选择，我都要堕入三恶趣。或许你们没有这样的两难或如此的窘境，因为你们没有同时向两位上师学法，一位雄登上师及一位非雄登上师。或许你没有这样的难处。但是你们要对我的处境有同理心，其实也不只是我，甘丹寺、色拉寺、哲蚌寺上千名僧人，以及西藏的千千万万人，对达赖尊者、赤江仁波切、宋仁波切及多杰雄登有无比信念的人，都身陷这种处境。400年以来，这是我们第一次被逼做出这样的抉择。当时我哭了3天。我非常忧郁，我不知所措。那段时间是我人生其中一段最低潮的时候。我觉得自己的人生当中最低潮、最悲伤的经历是当嘉杰宋仁波切圆寂的时候，那是我人生当中最煎熬的时候。第二煎熬的经历就是，我必须在宋仁波切和达赖尊者之间做抉择。

有些人反对达赖尊者，说我应该站出来表明对尊者的不认同。他们给尊者取不同的名字，贬低他，批评他，但我做不到。我就是这样的一个人，这是我的承诺。我曾向尊者求法，我不能这么做。也有另一些支持尊者的人告诉我：“嘿，你应该放弃多杰雄登，你的上师是错了，你应该跟随达赖尊者。”我也不能这么做，因为不管我做什么选择都是错的。人们要理解这一点，你们不在这个困境里，但我身陷其中。你想想，你死的时候，你不会经历我的死亡，我的中阴身、我的来世、我的业果和业报，以及我违背了与上师的三昧耶的后果。 你不会经历我需要面对的结果，我会自己面对，你不需要跟我说该选择尊者、多杰雄登或宋仁波切，因为我需要面对我做抉择后的结果，你不需要。

所以关键是，在第三天结束之前，我跟我的朋友说起这事，他是一位藏族仁波切，基本上他出于好意责骂我。他说：“你别傻了，你不必做什么抉择，两位上师你都尊重，继续你的修持不就好了吗？你不需要多说什么。”我想那是唯一的办法。那是唯一的办法。但这件事让我非常痛苦，做这个决定非常艰难。之后我出席达赖尊者的多个开示，我非常喜欢，也从尊者的开示中学习不少的知识，期间我也出席我其他上师的开示。我告诉过你，我有16位上师，15、16位上师，我也出席我其他上师的开示。正如我所说的，他们当中的13位都修多杰雄登法门，也推广此这个法门。于是我选择不在上师当中做抉择。如果达赖尊者说我不能出席他的开示，那么我就会遵循他殊胜的愿望，我不会出席。不是我不要出席，我也不是在发出声明，我更不是在做无声的抗议或是在传达什么秘密的讯息，表示自己的不高兴，不是的。如果尊者说我不能出席，我便不会出席。当尊者批准我出席，那么我会高兴地出席，这是我的感受，因为佛法开示就是佛法开示。

我修持多杰雄登并不是为了伤害任何人、破坏任何人，不是为了表达政治声明，或让自己跟某些政府或一些政治运动结盟。我对政治毫无兴趣。我不曾参与任何反对中国的抗议行动，也不曾参与任何反对达赖尊者的抗议行动。我不曾参与支持或反对任何政治运动的示威，因为我是一名佛教僧人。
我剃度、披上僧袍、学习、修行、禅修和学习控制本身的负面思维，转化自己以便成为一位成就者。我是一个平凡的人，平凡的众生。我成为僧人和修行，以及跟随这些大师的目的，纯粹是为了修行。

我向至尊第十四世达赖尊者提出的其中一个请求

我修持多杰雄登，不管是以什么形式，都跟任何政治没有任何关联。所谓的禁令，无论我们要称之为禁令或不是禁令，或者是训谕或敕令，又或者是禁止雄登修持的讨论，都在1996年激烈地展开，但我却是在1983年获得这个法门，这中间有着13年的差距。 如宋仁波切如此的大师断不可能会犯错，去修持一个会带来破坏、伤害，充满敌意及有意伤害达赖尊者性命的邪恶法门。像宋仁波切这么一位大师，一位精通显密的大师、西藏甘丹萨济寺的前住持，他直到生命最后一刻都亲近达赖尊者；而且像他这么一位连圆寂和荼毗的日期都纪录在日历上，以提示他转世日期的人，这位大师甚至有能力控制自己何时圆寂，将转世在何处，并且把它纪录在日历上－－这些全都清楚地纪录在他的传记里。传记我看了。宋仁波切有可能如此愚昧、错误、不聪明，整81年来都看不出来？就说他修持多杰雄登法门的50～60年好了，他怎可能完全没有察觉雄登是邪恶的？唯有等到1996年我们听说了多杰雄登是邪恶的，宋仁波切这才错了，赤江仁波切才错了，以及所有的传承祖师都错了？这在逻辑上说得通吗？
如果宋仁波切是错误的，他修持雄登法门，并破了本身的皈依戒；他因为修雄登法门而沦落。嘉杰宋仁波切至离世为止都在修雄登法门。他修雄登至去世为止，意即他到生命的最后一刻都在持续修持雄登法门。即便在他准备离开自己肉身的最后时刻，他还进行了雄登法会，告诉多杰雄登：“我这一生人中，你给了我很大的协助，我的许多佛法事业有了你的帮助才可能成就，我没有其他请求了，这是我献给你的荟供。”两周后嘉杰宋仁波切进入禅定，并在禅定中圆寂。

至尊赤江仁波切（右）是至尊第十四世达赖尊者的经师

嘉杰赤江仁波切－－达赖尊者的根本上师，有可能一辈子都在修持一个邪魔、邪灵、一个邪恶的法门吗？ 如果赤江仁波切修持一个邪灵和恶魔的法门，如果他一辈子都修持一些邪恶的法门，这也意味着他已经破了皈依戒。 如果他破了皈依戒，也就等于破了他的三律仪戒的基础。他也破了别解脱戒，也就是出家戒，那么他就等于还俗了，甚至不算是一名僧人……他的菩萨戒、皈依戒，还有他的密续戒。那么，他的三律仪戒都失去了。他的别解脱戒，也就是出家戒，对不对？与此同时，还有作为出家戒基础的皈依戒。 如果他修持雄登法门，赤江仁波切就破了皈依戒，破了出家戒，因为出家戒建立在皈依戒的基础上。如果破了皈依戒，你就无法成为一名僧人。譬如说，我是一名佛教僧人，我突然不再是佛教徒，不再要修持佛法了，我还可以成为佛教僧人吗？那肯定不能。 如果我不再是一名佛教僧人，那么很自然的，我就失去了我的密续戒和菩萨戒。要接受文殊菩萨、度母、事部密续、行部密续的灌顶，你需要皈依。要接受喜金刚、金刚瑜伽母、大威德金刚、时轮金刚、密集金刚和如意摩尼度母等更高阶密续法门的灌顶，你需要坚守菩萨戒，坚守你的皈依戒。 因此，赤江仁波切有没有可能因为修持雄登法门至生命最后一刻，就因为修持雄登法门，导致他失去了本身的皈依戒；而因为失去了皈依戒，他失去了出家戒；由于他失去了出家戒，其他所有戒律也失去了？其他戒誓并不依靠出家戒，因为即便你没有持守出家戒，仍可以持守那些戒誓。不过，由于他失去了本身的皈依戒，也就失去了菩萨戒，同时也失去了密续戒；因此他所传授给他人的任何法，他所赐予的任何灌顶和修持法门，也变得无效。 这有可能吗？

这是不是意味着赤江仁波切赐予西藏和印度寺院内千万名多杰雄登僧侣的所有佛法，都没有任何加持力？这有可能吗？ 那将导致我们相信，所有传授给达赖尊者，现任达赖尊者的教义、灌顶、修持法门、释义和口传，全都是无效、失效的和没有加持力的。这有可能吗？ 这是不是意味着，几千名至今还在世的格西、上师和大师，以及我的上一代人，这些从赤江仁波切及宋仁波切那里接受教诲和整个传承的人，其实都是在向一位失去皈依戒、 供奉多杰雄登的上师祈愿吗？这意味着每个格鲁派道场、格鲁派寺院，都必须将赤江仁波切和宋仁波切的照片从寺院移走。这意味着甘丹寺、色拉寺和哲蚌寺的祈祷大殿，都必须将这些上师的法座、照片，以及来自他们的任何教诲和经典都移走。这也意味着达赖尊者不应该传授任何他从赤江仁波切或赤江仁波切的传承那里获得的教诲。一样也不行。为什么？赤江仁波切直到圆寂的那一天，到生命的最后一刻都在修持多杰雄登法门。他不曾放弃。嘉杰宋仁波切修持多杰雄登法门至生命的最后一刻，至他圆寂为止，他都不曾放弃。这两位都是多杰雄登上师。既然是多杰雄登上师，他们也就失去了本身持守的戒律，失去了本身的修行，他们理应没有任何成就才是。因此，我们从他们那里接受的任何教诲，包括一切的密续、显续教诲，所有的灌顶、修持法门皆是无效的。事实上，你完全从膝关节把格鲁传承切断了，那个人再也无法站立。因此，这有可能吗？

现在的情况是，领导阶层告诉我们多杰雄登是魔，是邪灵，他会伤害达赖尊者。他会伤害西藏的利益，他会伤害任何一个修持其法门的人。事实上，我们甚至不应该说出他的名字，因为这会招引邪恶的能量。这有可能吗？这么说来，宋仁波切是走动的负能量？赤江仁波切是走动的负能量？这怎么可能? 当我在1988年1月抵达甘丹寺，抵达甘丹萨济寺布康康村的时候，我顶礼后走入寺院。他们带我去见了住持，我从此成为甘丹萨济寺正式的一员。在这之前的两个月，达赖尊者在达兰萨拉授予我出家戒。 早在1987年，达赖尊者就授予我出家戒。因此，我的法名是丹增索巴（Tenzin Zopa），根据达赖尊者丹增嘉措（Tenzi Gyatso）的名字而取。因此他是我的授戒上师。我的皈依上师是修持雄登法门的堪殊洛桑达庆。我的密续上师是修持雄登法门的至尊宋仁波切。我的显续上师是修持雄登法门的格西簇亲格而辛。因此，堪殊仁波切、宋仁波切和格西簇亲格而辛都修持多杰雄登法门，而达赖尊者则没有修持多杰雄登。

因此，当我在1988年抵达甘丹萨济寺时，当时大概是23岁、22岁或23岁大概那个年龄，我很兴奋，因为那是我计划度过余生的地方，是我计划住下来的地方。那里有泽美仁波切、嘉杰拉谛仁波切，有来自甘丹江孜寺的甘丹赤巴杰尊江白群佩，嘉杰登马洛确仁波切则在不远处的哲蚌寺。 还有嘉杰扎貢仁波切、 察雅多登仁波切，伟大的堪殊强巴耶喜仁波切，以及伟大的格西干竹泽令等。我们身边全是大师。走出甘丹寺，无论是转左还是转右，总会遇见博学的格西，多才的大师，伟大的仁波切，伟大的杜固，他们全都在我们身边。几年后，至尊嘉杰赤江仁波切的转世来到了甘丹寺。我的住所詹拉章，跟赤江拉章毗邻。我经常看见年幼的赤江仁波切在玩耍，他会跟我挥手，我也向他挥手。当然，我们彼此双手合十。所以，赤江仁波切就住在我隔壁，接下去则是泽美仁波切的住所，沿途走下去是宋仁波切的住所，接下来是神谕媒的住所，那里住满了博学的大师。

现任转世，至尊赤江卓图仁波切

拉谛仁波切就住在附近。我们都在那里，都住在那里。每个月，当我们到甘丹萨济寺进行护法法会时，我们进行五护法法会（Goncho Nga）：吉祥天母、大黑天、嘎拉路巴、财宝天王和白玛哈嘎啦（贡嘎）。金甲衣和多杰雄登法会也被纳入其中。所以，每个月，甘丹萨济寺的僧人都进行多杰雄登法会。甘丹萨济寺也有一个护法殿，叫Goenkhang。在护法殿内，有金甲衣护法，有Shidak Gyenye也就是跟宗喀巴大师有关联的特别护法，有嘎拉路巴、多杰雄登。在甘丹萨济寺，僧人每天都会给多杰雄登护法献上金酒。在甘丹萨济寺，我们也有多杰雄登佛像和多杰雄登的圣相。

隔壁就住着由赤江仁波切和宋仁波切负责训练的神谕媒，而降神于他的是多杰雄登寂静相、多杰雄登忿怒相、金甲衣护法、喀切玛波，以及其他几位护法神。就在那个地方。宋仁波切、赤江仁波切、泽美仁波切、拉谛仁波切、堪殊强巴耶喜仁波切等所有大师，全都向护法提出咨询。

事实上，每年的藏历新年，我们都会进行每年一次的特别降神仪式。在甘丹萨济寺，他们会准备一个法座，所有的住持、高僧、杜固、格西和整座寺院的僧侣，都会聚集在甘丹萨济寺。多杰雄登神谕媒将受邀到甘丹萨济寺，坐在法座上。多杰雄登的忿怒相将会降神，而住持、前住持、上师、杜固、格西，甚至我都会出席。我们会趋前给多杰雄登献哈达，多杰雄登则会向众人撒米，加持所有的僧侣然后离开。

接下来，降临的是金甲衣护法，同样的情况，同样的程序。第三位是多杰雄登寂静相来到甘丹萨济寺。当多杰雄登寂静相到来时——他被称为度津——他头戴宗喀巴大师的法帽和僧袍，坐在法座上。我们所有人包括住持、上师和大师，每个人都会趋前给他做供养。接着我们坐下来，聆听多杰雄登给我们佛法开示。然后，寺院方面会向多杰雄登提出问题，而祂会预言未来。这是一年一度的盛事。

正如我之前跟大家分享的一样，当我抵达闻名遐迩的甘丹萨济寺——甘丹萨济寺建立于600多年前，由伟大的瑜伽大师、伟大上师、大成就者、导师、圆满证悟的圣者宗喀巴大师所建立。而宗喀巴大师的弟子也建立了哲蚌寺和色拉寺。西藏在1959年之前，哲蚌寺就有1万名僧侣，色拉寺有将近6600到6800名僧侣。甘丹寺则有3000到3300名僧侣。这数据还不包括安多省扎西奇（拉卜楞寺）寺的上千名僧侣。这数据也不包括历代班禅喇嘛驻锡寺院——位于日喀则市的扎什伦布寺；不包括几百所其他分布在西藏、卡尔梅克和蒙古的重要寺院。甘丹寺是所有这些寺院的起源，因为那是佛教格鲁派创始人宗喀巴大师居住的地方。大师的弟子为上师了建造这所寺院，大师居住、弘法和将佛陀教诲完整保留在甘丹寺，直到他圆寂为止。

夏甘丹寺护法殿(嘉钦护法殿)。多杰雄登五部像以传统的方式被遮盖起来

因此，自宗喀巴大师时代以来，甘丹寺都受到完好保护。完全完好无损。在1959年，因为文化大革命在全中国各地发生的缘故，中国人受苦，西藏人受苦，每个人都在受苦。许多藏人、上师，甘丹寺、色拉寺和哲蚌寺的大师都逃往印度，在南印度重建这三大寺院。所以，一如我之前提及的，我前往南印度，并于1988年加入甘丹寺。我加入的原因是嘉杰宋仁波切指示我如此做。他在我的请求下如此指示我。因为我当时既想要投身另一个事业，却又希望出家为僧。我希望投身另一个事业的原因是想要赚钱资助我上师的佛教中心，帮助佛法的增长。因此，我就请求嘉杰宋仁波切为我占卜。占卜是透过掷骰子预知未来的方法。那些修持甚深禅定的博学大师，能透过占卜预知你的未来，并给你正确的答案。嘉杰宋仁波切是著名的占卜大师。我问嘉杰宋仁波切，我应该投身我心里所想的这个事业，或出家为僧，我该怎么做？宋仁波切告诉我说，如果我投身那事业，我将会成功，取得不错的成绩，也会带来利益。然而，如果我出家为僧，却会带来更大的利益。他让我自己做决定。

因此，我早前所说，他指示我加入甘丹寺。事实上，那是宋仁波切以温和的方式告诉我应该出家为僧。他不曾强迫我。因此，当嘉杰宋仁波切给我这项指示时，我双手合十，低下头告诉他，既然你占的卜如此说，我会按照原本的心意出家。我在美国呆了几年，还清我的债务，筹钱去印度。当我在1988年1月抵达印度时，一如我答应嘉杰宋仁波切那样，我进入了甘丹寺。如我较早前所说，当我初抵甘丹寺时，约有95%的甘丹萨济寺僧人修持多杰雄登法门，其他5%没有修持的，也没有任何问题。

在甘丹萨济寺另一侧的甘丹江孜寺，许多僧人、高僧、上师都在修持这个法门。在哲蚌寺，也有许多僧人、大师在修持这法门。事实上，哲蚌寺的其中一个叫阿里康村的康村，约有200多名僧人，康村的护法就是多杰雄登。什么是康村？在寺院，在甘丹萨济寺共有11个康村。康村就像同乡会。如果你来自西藏的某个省份，你用A方言交谈，你拥有A文化，你使用A语文，当你进入寺院时，你就会住进A康村或A同乡会。为什么？因为西藏的方言不同，彼此之间是难于沟通的。寺院里有来自西藏各地区说不同方言的僧人，彼此之间的方言大不相同。因此，如果你来自A省，你就进入A康村。来自B省，就进入B康村。全是为了语言沟通上的方便。

因此，在哲蚌寺阿里康村，他们的主要护法是多杰雄登。每个康村都有各自的护法，每个寺院也有本身的护法。甘丹萨济寺的护法是金甲衣护法。甘丹寺布康康村——我的康村的护法是四面大黑天，与此同时我们全部也修多杰雄登，我们也有一个多杰雄登护法殿。一如我所说，多杰雄登修持在任何方面根本不形成任何问题。

在色拉寺的邦拉康村，康村里有四五百名僧人；他们整个康村的护法也是多杰雄登，这维持了几百年的时间。因此，在色拉寺，雄登法门的修持非常盛行。帕绷喀仁波切来自色拉寺，所以色拉寺所有人，那些资深僧人都是帕绷喀仁波切的弟子，每个人都修雄登法门。在哲蚌寺，有些康村特别专注于多杰雄登护法的法门。在甘丹萨济寺，多杰雄登和其护法殿是非常普遍的。因此，在甘丹寺、色拉寺和哲蚌寺，大部分的僧人都修雄登法门，而不修的人也没有制造问题。

邦拉康村僧人全都修持多杰雄登，后来从色拉寺分割出来，成立了色邦寺

譬如说，在甘丹寺，有一部分的僧人完全专注于度母修持，有一些僧人完全专注于胜乐金刚或大威德金刚的修持。某位僧人可能主要修持大威德金刚法门，但他也可将其他法门作为日常的修持。譬如，他们可以少量修持度母、文殊菩萨、宗喀巴大师、密集金刚、金刚瑜伽母的法门，不过主要的修持法门是大威德金刚。同样的，寺院里有些僧人主要修持度母或大威德金刚，但他们专注于大威德金刚法门，并不意味着度母法门不好。他们专注于度母法门，也不表示大威德金刚的法门不好。因此在寺院里，你可以选择你个人想要修持的法门、禅修，完全没有问题。

在寺院里你经常会听闻一位名叫格西丹达的大师，我在寺院那段时期，他会在甘丹寺赐予多杰雄登托命灌顶。在哲蚌寺，札贡仁波切也赐予多杰雄登托命灌顶。嘉杰札贡仁波切也是一位博学、温和、纯净的僧人、学者、大师、拉然巴格西。他是哲蚌寺一位很伟大的大师。我也具备了足够的功德从达貢仁波切那里接受很多教诲。他已经圆寂了，然而在甘丹寺、色拉寺和哲蚌寺每个角落，都有人在修多杰雄登，也有特别为多杰雄登而设的护法殿，我们每个月都会进行祂的法会，这完全不是问题。

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西藏的甘丹寺

当时根本就不曾听闻有人说过半句关于“多杰雄登会伤害达赖尊者性命”、“多杰雄登会阻碍西藏目标”、“伤害其他人或带来破坏”之类的话。在洛杉矶图登达杰林佛教中心、甘丹寺、甘丹萨济寺、寺院……在我所属的甘丹萨济寺里，没有任何人修持多杰雄登是为了伤害宁玛派、伤害达赖尊者。我们怎么会如此做？怎么会有人会有如此的想法？去伤害另一个传承、另一个修持法门。如果你修持雄登法门，你就必须贬低宁玛派教诲，不尊重宁玛派教诲或贬低其他教派？根本没这回事！我所属的甘丹萨济寺里没有任何一个僧人会说宁玛派、噶举派、萨迦派的坏话，也不会说多杰雄登反对这些教派，或多杰雄登不喜欢他们或会伤害他们这种话。绝对不可能！

你要明白，甘丹萨济寺有600年的历史，由宗喀巴大师创立，这里是栽培博学格西的摇篮。过去600年来，你知道甘丹萨济寺究竟栽培了多少了不起的格西、上师、大师、甘丹赤巴、夏巴曲杰、江孜曲杰、堪殊（前住持）、杜固、禅修大师和大成就者吗？至尊赤江仁波切来自甘丹萨济寺，他是达赖尊者的根本上师。甘丹萨济寺内没有任何人，我的上师中也没有任何人，也没有任何一位僧人曾经这么说：“嘿，让我们进行雄登法会来伤害达赖尊者，伤害西藏人，伤害西藏。”没有任何人曾说我们该修持雄登法门来伤害宁玛派上师，萨迦派和噶举派上师－－没有人如此做！你认为像赤江仁波切、宋仁波切、堪殊强巴耶喜、嘉杰拉谛仁波切、嘉杰泽美仁波切等如此具格的大师，大师中的大师，会在寺院里教唆说：“哦，我们来修雄登法门，以便缩短达赖尊者的寿命，破坏西藏的目标，也可从中国那边拿点钱。”这种向中方拿钱的说法究竟是什么？

我这生活在加利福尼亚洛杉矶的18岁年轻男孩，连一句藏语也不会，不曾到过印度，不曾到过中国，不曾到过远东，成年时不曾到过远东任何一个国家。当时在洛杉矶遇见了宋仁波切，被授予多杰雄登的托命灌顶，我有可能是收了中国政府的钱来修持这个法门吗？你认为在我们小小的洛杉矶图登达杰林佛教中心里，里面的人都被教唆进行多杰雄登法会来缩短达赖尊者的寿命？破坏西藏？伤害西藏人？我们为什么要那么做？为什么有人会这么做？那怎么可能？

我的上师们借嘉杰赤江仁波切为多杰雄登所撰写的文集，教导我们关于多杰雄登是文殊菩萨的化身。作为一位文殊菩萨的化身，多杰雄登不会危害任何人，因为文殊菩萨没伤害众生的业，没有伤害众生的本性或我执。多杰雄登不会伤害任何人，你知道吗？即使你不是格鲁弟子，你也可以向多杰雄登祈愿、祈求帮助。即使你不是宁玛派弟子，你也可以向莲花生大士祈愿、祈求加持。你不必成为格鲁弟子才可以向宗喀巴大师祈愿、祈求加持。莲花生大士及宗喀巴大师不属于宁玛或格鲁，祂们就只是佛菩萨，是我们将祂们标签为宁玛。为什么莲花生大士属于宁玛派？我不觉得莲花生大士在世时会飘在空中说：“嘿，我是宁玛派的，只有宁玛弟子可以向我祈愿”，我也不觉得宗喀巴大师在世时会到处跟人们说：“嘿，我是格鲁派的，只有格鲁弟子可以向我祈愿”。

庄严的莲花生大士唐卡。就像众佛一样，莲花生大士不分信仰地加持每一个人

因此莲花生大士会加持每一个人，不管你是不是宁玛派的弟子；宗喀巴大师也会加持每一个人，不管你是不是格鲁弟子；多杰雄登也会加持你，不管你是不是格鲁派弟子。多杰雄登不受限于颜色、种族、文化疆界、社会经济背景或你的信仰。 即使你不是佛教徒，即使你是无神论者或其他的，如果你向多杰雄登祈求帮助，如果你是诚心的，祂会帮助你的。

多杰雄登不会伤害任何人。经典里没有一句表示多杰雄登会带来伤害。有人说多杰雄登的祈愿文和酬供文中有愤怒的文字，祂的法会及仪式都相当愤怒。去读读吉祥天母的祈愿文和酬供文，读读阎魔王的，大黑天的，这些护法的祈愿文也是一样暴力，一样愤怒，一样形象化，一样都是充满血块、血、颅骨、尸体等，因为这一切都只是象征。它们具有密续的象征意义。

试想想。阎魔王站在一头调戏一个男人的公牛上，而阎魔王的明妃是一位女妖魔。阎魔王顶着水牛头，身体赤裸，私密部位外露。祂露出长而尖的龇牙，身在血海中。你又作何感想？吉祥天母双乳下垂，穿戴颅骨，戴着新鲜的人头，露出4支龇牙，2支长在上唇，2支长在下唇。吉祥天母还带着一袋疾病，骑着骡子穿越血海。吉祥天母坐骑骡子底下红色的东西，是一片血海，是血，不是草莓奶，是血。吉祥天母有爪子，带着武器和链。这不形象化，这不愤怒吗？

无头金刚瑜伽母对许多人而言也许显得血腥，但那只是一种密续象征

我会说西藏佛教中80%的护法神都呈愤怒相，都全身赤裸，在火堆上，露出龇牙，身在血海中，带着血块、肠、颅骨、穿戴人头，不是只有多杰雄登而已。祂们的仪轨，当你读着的时候是非常暴力，非常愤怒的。去读读吉祥天母的仪轨，谷歌搜寻吉祥天母的祈愿文，去搜寻。谷歌搜寻阎魔王的祈愿文‘Damchen Chogyal’。，谷歌搜寻大黑天的祈愿文。谷歌搜寻这些佛教护法的祈愿文，读一读祂们的仪轨，看看祂们有多愤怒。 不要告诉我：“哦，多杰雄登的仪轨非常愤怒，看看，里头有“杀”，“摧毁”，“血”，“血块”等字眼”。这里头有密续的象征意义。现在我不会谈这些象征意义，我们没有时间谈，但它就有着密续的象征意义。

多杰雄登没有危害任何人，没有伤害任何人。如果祂会危害或伤害任何人，祂危害、伤害了谁？祂杀害了哪位宁玛派喇嘛？哪位格鲁喇嘛？祂杀害了哪位达赖尊者的转世？去想想，请仔细思考。你们有些人恶语中伤多杰雄登，祂也没有伤害你。哦，那是因为你受到三宝的庇护，那其他人也是啊，那你在担心什么？每一个皈依三宝的人都不会受到任何邪灵或“多杰雄登邪灵”的伤害。那么你担心什么？ 你甚至根本无需谈到到这一点。所以多杰雄登并没有伤害人，事实上祂护助每个人，协助每个人。知道吗？你什么都没欠祂，除了心识的转化，而这是任何一位护法神都希望你能做到的。

说宁玛派上师会遭受多杰雄登的伤害，说达赖尊者会遭受多杰雄登的伤害而缩短寿命，这有可能吗？在寺院的辩经场上，这种说法不消几分钟就会被对方的逻辑所辩倒。一个宁玛派大师或任何宁玛派大师怎么可能被一个邪灵、鬼魂和邪恶的众生所伤害？如果他们能轻易被一个邪灵、一个鬼魂或灵体所伤害的话，那么他们应该也不是什么大师了，不是吗？ 我们向高僧大德寻求皈依、求法、寻求庇护，不让自己受到有害灵体的伤害。如果这些大师会被邪灵所伤害，那么他们就不是什么大师，也没有什么成就。这意味着多杰雄登有能力伤害佛陀本身，也能伤害宗喀巴大师。

我们相信达赖尊者是观自在的化身，我如此相信，我至今依然相信，我一直如此相信，我至死都会相信。你企图告诉我，如果我们要假设多杰雄登是邪灵，会伤害观自在化身的达赖尊者，缩减其寿命，摧毁其弘法事业，并破坏他要做的一切吗？ 想想无知地到处散布这类言论所会带来的后果。

如果达赖尊者可以被多杰雄登所伤害，那么我们不如不修持佛法了。如果达赖尊者的性命可以被一个所谓的邪灵或任何邪灵缩短的话，那么他会是观自在吗？因此，一方面你说、我们说、我说，每个人都说他是观自在。另一方面你又说他可以被一个邪灵所伤害。你要说的究竟是那一个？他会被一个邪灵所伤害，抑或他是观自在？你认为观自在、文殊菩萨、金刚手菩萨、度母，全都皈依其他的东西，从而不让自己受到多杰雄登的伤害吗？这符合逻辑吗？达赖尊者会受到一个邪灵、任何邪灵或多杰雄登邪灵的伤害，这个说法符合逻辑吗？这可能吗？

我向至尊第十四世达赖尊者提出的另一个请求

达赖尊者地位崇高，他自第五世达赖尊者以来，几百年来都是西藏人的世俗和精神领袖。现任达赖尊者，作为慈悲化身的达赖尊者受西藏人尊敬地视为他们的世俗领袖，观自在的化身，一位博学的大师、伟大的智者，而他的确是如此。这样的他可能遭受一个邪灵所伤害？因此，当网上有人说类似的话时，你知道自己是在间接诋毁达赖尊者的身份？

你在间接贬低一个成就者的证悟成就。根据佛陀的教诲，即便是僧侣的戒律里，如果你出家为僧又持守清净戒律，即便是像我这样平凡的僧人都不会被任何邪灵所伤害。如果有人被邪灵干扰，僧人可以拿出他的Zen，这就是Zen，僧袍的最外件，而如果这名僧人的戒誓守得很好，他可以拿他的僧袍，覆盖在被干扰的人身上，那个邪灵就无法留在那里，必定逃跑，这是由于僧人持戒的力量是非常纯净的，因此当他用僧袍将被干扰的人遮盖起来时，那人就会受到保护。不管是僧人还是僧尼都同样有效。因此，一名纯净的僧尼，当她纯净地持守她的誓戒时，就是非常纯净和圆满的皈依与供养对象。因此，当这名僧尼退下她的Zen，包裹着被幽灵干扰的人，那个幽灵就被迫逃之夭夭，被迫逃跑或被迫要离开。因此，即便是一名平凡的僧人或僧尼，都不可能受到邪灵的干扰，更甭提像达赖尊者、宁玛派高僧，如：至尊贝诺仁波切、至尊頂果钦哲仁波切等人了。你认为至尊达赖尊者、至尊顶果钦哲仁波切、至尊贝诺仁波切可能遭受多杰雄登或任何邪灵的伤害吗？

你希望散播这类无知的说法，贬低他们的成就，降低他们的身份吗？你一张嘴说“达赖尊者是观自在的化身”，另一张嘴又说“他会遭受多杰雄登的伤害”、“你必须停止修行，否则你会破坏跟他之间的三昧耶和伤害达赖尊者”。

大慈大悲观自在菩萨

我不相信任何邪灵有能力伤害达赖尊者。我不相信任何邪灵有能力缩减达赖尊者的寿命。我相信他是观自在。我自小就如此相信。我此时如此相信，并且直到生命的尽头我都相信。我不理会其他人怎么说，这就是我所相信的。这是我的抉择。这是我的方向。相信他是观自在，不仅利益了我，也利益更多人，而他的确是观自在！有可能是每个人都错了吗？赤江仁波切说他是观自在。宋仁波切说他是观自在。泽美仁波切、拉谛仁波切、堪殊仁波切、格西簇亲格而辛……他们全都告诉我他是观自在。他们都在说谎吗？我不认为如此。他是观自在。西藏神谕媒说他是观自在。预言说他是观自在。莲花生大士一千年前说：“一个观自在的化身将到西藏引导众生”。难道所有人都错了？我只是个听从这些高僧的话的普通僧人。

达赖尊者的地位崇高，他是西藏的世俗领导人，西藏的国王或精神领导，就看你要怎么称呼他。他的地位非常崇高，因为那是他在前世所祈求的，以他那样的地位乘愿回来利益他人。但是，从严谨的灵修层次上来看，当你已经达到九地菩萨、十地菩萨、八地菩萨、七地菩萨、六地菩萨的境界时，无论你是一个来自中国的中国人，来自蒙古的蒙古人，来自尼泊尔的尼泊尔人，来自美国的美国人；无论你是英国人、日本人还是台湾人，如果你已经达到九地菩萨的层次时，尽管外表上不一样，但他们其实是完全一样的，他们内在的成都是一样的。这意味着一位佛、菩萨的成就跟另一位佛、菩萨是同等的。

这很明显，不是吗？文殊菩萨难道比比度母更高一等？我不认为如此。度母是不是比文殊菩萨高一等？我不认为如此。当你已经达到佛的境界，所有佛都是一样的。所以，不管你所皈依的是佛陀、度母、宗喀巴大师、莲花生大士、文殊菩萨、观自在、还是金刚手菩萨，如果你供养其中一位佛菩萨，就等于涵盖了所有佛、菩萨，因为他们是证悟者。

由此可见，达赖尊者是一位证悟者，如果他是证悟者，他一定修行了许多年，才取得证悟。他是一位纯净的僧人。不过，达赖尊者并不是西藏唯一的佛，他不是西藏唯一的证悟者或唯一获得如此成就的大师。 我可以肯定一些萨迦法王拥有非常高的成就，我肯定伟大的噶玛巴拥有非常高的成就，我肯定至尊顶果钦哲仁波切拥有非常高的成就。我肯定嘉杰赤江仁波切是一位高成就者，宋仁波切等大师也是……

所以，所有的高成就者，他们的外表虽然可能不一样，但他们内在的心识是相同的。因此，一个证悟者可以是一国之君，一个证悟者可以是寺院住持；另一位高成就者可以是在山洞里禅修的僧尼；另一位高成就者可以是像马尔巴一样的牧牛人 ，他只是一个农夫。另一位可以是像密勒日巴一样住在山洞里、蓄着长发、身穿白袍，连出家戒律都没有，也不是格西的高成就者。密勒日巴没有透过研读佛典成为格西，也没有格西学位，但他取得了证悟。所以，不管你化现的是一个平凡的众生、一个牧牛人、一名住持、一名僧尼、一名僧人，一名施身法行者、一名瑜珈女、一名瑜伽士、一名住持、一名甘丹赤巴、萨迦法王、达赖尊者或班禅喇嘛等，你必须了解，外表虽然不一样，但是内在是完全一样的。

因此，赤江仁波切的心相续，至尊达赖尊者、嘉杰帕绷喀仁波切、宋仁波切的心相续，这些所有高僧的心相续，他们的内在都是佛，都是圆满证悟的佛。不过从外在看来，某个人会化现为一名领袖，另一个人化现为一名导师、有些人则化现为住持或甘丹赤巴等。这只是外在的化现。一位化现为农夫的佛、一位化现为一国之君的佛，当你将他们放在一起时，他们都是同等的皈依对象。我们应该平等地尊重他们。他们应该获得同等的身、口、意上的尊重。同等的。无论他是一个牧牛人，一国之君都无关紧要。如果他们是佛，他们就是佛。譬如，不管是度母或文殊菩萨，你都应该表达同等的尊重。同等的。 若由于她是女性、女士，就有“这位佛可能比较低一等”的看法，这是完全错误的。首先，女性并不比较低等。他们都是平等的，在某些情况下，女性可能还更胜一筹。因此无论是度母或文殊菩萨，这当中并没有任何分别。佛就是佛。不管一位佛在数劫以前成佛，或今天才成佛，这两位佛都是一样的。“哦，你今天才成佛，那你就站在后面那排去，我较后再给你敬礼。”我不认为如此。这是我的想法。

至尊宋仁波切对我的生命影响至深

这是我看待本身信仰的方式。因此，我相信达赖尊者是佛。我相信宋仁波切是佛。我相信格西簇亲格而辛是佛。我相信赤江仁波切是佛。我相信帕绷喀金刚持是佛。我相信班禅喇嘛是佛。我相信他们全都是佛。既然他们都是佛，作为佛的赤江仁波切怎么可能一生都在修一个魔而懵然不知？作为佛的达赖尊者又怎么可能被一个魔所伤害？佛怎么可能被伤害？这完全不合理。因此，对我而言，按照逻辑方式思考，这完全不合理。

我本身从至尊达赖尊者那里获得教诲和出家戒，不过我从嘉杰宋仁波切那里接受最多的教诲。宋仁波切对我的人生产生最大的影响。我所指的影响是什么？他扭转了我的生命，让我成为一位僧人，让我踏上生起菩提心的道路。我还没有成就菩提心，我还在努力中。是宋仁波切影响了我。宋仁波切是我的根本上师，嘉杰宋仁波切嘱咐我修持雄登法门。这是他给予我的指示。不管多杰雄登是魔或是邪灵、幽灵，或是佛或文殊菩萨，就交由你去思考、研究和决定。但是对嘉杰宋仁波切来说，多杰雄登是文殊菩萨。对赤江仁波切来说，多杰雄登是文殊菩萨。我的上师和他的上师说多杰雄登是文殊菩萨。既然我的上师说他是文殊菩萨，那么他就是文殊菩萨。

让我给你举个例子。譬如石头，它只是块石头，不过当你的上师告诉你那块石头是文殊菩萨的化现，而你把石头带回家供奉在佛坛中央。将石头弄干净，给它做供养、顶礼，同时相信这就是文殊菩萨。那么透过那块石头，而不是源自那块石头…… 透过那块石头，文殊菩萨的加持，将会透过你的上师，透过你的信任降临到你身上。. 再说，文殊菩萨的雕像由铜所铸造，在还没有铸成文殊菩萨前，它们只一个铜块。有谁要敬奉一个铜块？文殊菩萨雕像可以由泥巴雕制而成，由石头雕刻而成。在还没有从泥巴、石头、铜块、金块或银块中铸造出文殊菩萨之前，它也只是一个金块、银块、泥巴和石头，有谁要敬奉一块石头？有谁要敬奉一个铜块，有谁要敬奉这些？我可不会对着一块石头或一堆泥巴顶礼。不过，如果你将石块或泥巴塑造成文殊菩萨，一名僧人、僧尼，一位上师或一位俱格的人来进行加持，并祈请文殊菩萨降临，跟雕像合而为一之后，你敬奉的就不再只是一尊佛像，你敬奉的不再是岩石、铜块、金属、石头，你所敬奉的是这个物体所象征的文殊菩萨。因此，当你给这尊佛像供养珍贵的供品和黄金，将它们供奉在法座上、佛坛或佛龛上，对佛像顶礼或供香时，你敬奉的不是这尊佛像，而是这尊佛像所象征的意义。你也许会说：那不如就直接敬奉文殊菩萨，不需要什么佛像了。那是因为不是每一个人都能很好地观想文殊菩萨，不是每一个人都拥有观想的能力。有了文殊菩萨像，就比较容易对人们说“这是文殊菩萨。将佛像供奉在佛坛上，并进行你的文殊禅修”。这比叫人们观想文殊菩萨来得容易。文殊菩萨的法相是什么？我们与其穷一生告诉每个人文殊菩萨长什么样子，还不如拥有一尊佛像来得简单多了。

因此，这尊用石头、泥巴或木头雕塑而成的佛像，象征了文殊菩萨。如果我的上师告诉我这块石头是文殊菩萨，它化现为文殊菩萨，由文殊菩萨所加持，没问题！我相信我的上师。透过相信上师的力量，每当我对这石头做供养的时候，我并不是给石头做供养，而是向文殊菩萨或任何这块石头所象征的意义做供养。那么，文殊菩萨的加持将降临于此。为什么？因为文殊菩萨的能量比这石头来得强。

同理，如果有人给我多杰雄登，并告诉我说……如果我的上师给我多杰雄登——他的确这么做——并告诉我说这是文殊菩萨；即便多杰雄登真是邪灵，在我相信祂是文殊菩萨的力量下，那个邪灵会被文殊菩萨所凌驾。这时候，这个形象尽管是多杰雄登，但其精髓却已经变成了文殊菩萨。所以，你敬奉的仍是文殊菩萨。 且让我重复，文殊菩萨比任何邪灵的力量更为强大，因为文殊菩萨是圆满证悟的佛，他是释迦牟尼佛的八大弟子之一。因此，文殊菩萨不可能被魔罗、幻觉、业力、烦恼、苦或任何邪灵所战胜。文殊菩萨没有受苦或被伤害的业力，因此没有任何邪灵可以伤害或摧毁文殊菩萨。这就是为什么我们可以向已从娑婆世界的恐惧和枷锁中解脱出来的文殊菩萨寻求皈依。祂已经成佛。

因此，佛可以胜住于佛像、佛可以胜住于一幅唐卡、画像或你面前的空间。如果你祈请佛降临，无论你是否能看见祂，文殊菩萨都会来到你面前，而你也可以对祂祈愿。如果你有特别的视力，或从禅修中获得特别的洞察力，你或许可以看见文殊菩萨。我无法看见，不过我肯定有一些大师能做到。因此，既然文殊菩萨是佛，有些人说多杰雄登是邪灵……如果我相信多杰雄登是文殊菩萨，即便祂的形象还是多杰雄登，但由于其心相续已经由文殊菩萨所胜住，并将邪灵赶出去，所以祂也就是文殊菩萨。文殊菩萨可以化现为一个女人、一个男人、一艘船、一个船长；祂可以化现为一座桥、一个马铃薯；祂可以化现为一个杯子、一张桌子；祂可以化现为一位伟大上师、甘丹赤巴；祂可以化现为中国皇帝，祂可以化现伟大的喇嘛、上师；祂可以化现为一位佛、菩萨、本尊、大威德金刚；祂可以化现为嘎拉路巴、多杰雄登、大黑天等护法，祂可以化现为任何祂想要的形象。文殊菩萨可以任意化现，因此不要给证悟心续设限。

殊胜的文殊菩萨

由此可见，如果文殊菩萨可以化现为任何形象，为什么就不能化现为多杰雄登？因此，就算多杰雄登是一个邪灵，这只是个假设，当你祈请文殊菩萨降临胜住，并观想文殊菩萨就是多杰雄登时，那么这就不再是多杰雄登邪灵，而是文殊菩萨了，不管其外形是什么。同理，你可以祈请文殊菩萨胜住于一块石头内，石头就变成了文殊菩萨。那是你的信仰。既然你可以将文殊菩萨观想为文殊菩萨，为什么要将文殊菩萨观想成多杰雄登？问得好。我并没有将文殊菩萨观想为多杰雄登。多杰雄登是文殊菩萨的化身，这是过去400年来高僧大德所认证的。

在过去一个世纪，在西藏的佛教格鲁派里，最有影响力的上师，上师中的上师就是嘉杰帕绷喀仁波切、嘉杰赤江仁波切和嘉杰宋仁波切，以及格鲁派其他上师。这意味着我们整个传承、我们所有修持法门、所有密续和口传，都源自这些上师；从他们那里直接传给我们，或先传给我们的上师再传给我们。因此，赤江仁波切、宋仁波切和帕绷喀仁波切即便不是我们直接的上师，也是我们间接的上师。所以当你开始说赤江仁波切、帕绷喀仁波切和宋仁波切修持恶魔法门的时候，就等于说这些大师都没有证悟，也没有能力区别佛和魔。你等于说他们不是俱格上师， 也等于说他们破了本身的皈依戒，失去了本身的戒律：别解脱戒、密续戒和菩萨戒。事实上你是在说，赤江仁波切、宋仁波切和帕绷喀仁波切，我们的这些传承上师都不合格 ，而当他们离世时，将会因为修持魔的法门而坠入下三道。
如果赤江仁波切有生之年都在修多杰雄登，而他的确是如此，他就破了本身的皈依戒。他修魔的法门，应该坠入下三道。但是，他的转世却回来了，还被达赖尊者和多杰雄登所认证。今世的赤江仁波切由达赖尊者和多杰雄登所寻获。他们咨询了甘丹寺的多杰雄登神谕媒和达赖尊者，两个占卜结果都指向同一个灵童。帕绷喀仁波切的转世回来了，并由达赖尊者和多杰雄登神谕媒所认证。嘉杰宋仁波切的转世回来了，再次由神谕媒和达赖尊者所认证。可见修持多杰雄登法门，并不会让你堕入下三道。. 这些上师都转世回来了，这只是其中一部分的例子，好几百位修持雄登法门的其他高僧、格西和上师，都以圆满的人身转世回来了。没有任何问题。

所以，如果赤江仁波切由于修持多杰雄登，所以是邪恶、负面的，还破了戒，那为什么仍执意寻找他的转世，还要将他带回寺院？为什么？当你认证赤江仁波切、宋仁波切和帕绷喀仁波切的转世时，就等于是承认他们没有堕入下三道，而他们修持多杰雄登也不是错误的。 那是你所要表达的。但这合情合理吗？它完全不符合情理。

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跟宋仁波切共游洛杉矶中国城。我一直都坚守对每一位上师的清净三昧耶

达赖尊者要我们跟他维持清净的三昧耶，这一点我理解。何谓三昧耶？三昧耶是我们和我们上师之间的关系，但像我这情况，我有十六位，十五六位上师。这十五六位上师中，只有三位没有修多杰雄登。其他的上师，其他十三位上师全都修多杰雄登。那么，我该听从三位没有修多杰雄登上师的话？这三位不修多杰雄登的上师当中，只有一位说多杰雄登是邪恶的，其他两位都说多杰雄登没问题。我的其他13位上师，全都修持多杰雄登，全都推崇这个法门，全都指示我修持多杰雄登。那么，为什么我要不理会这13位上师，仅听从那一位上师的话？

至尊达赖尊者说，不要修持多杰雄登。这出自他的口，他是如此说的，他说那会带来伤害或其他问题。但你看，我必须继续我的多杰雄登修持，不是为了违抗至尊达赖尊者，不为了伤害西藏，不为了缩减达赖尊者的寿命；那不因为中方付钱让我如此做，也不因为我要在西藏社区里制造任何不和谐。我修持多杰雄登是因为我的上师要我修，而我也对我的上师许下密续承诺说我会修持多杰雄登。达赖尊者或许是一位伟大的国王，伟大的大师和班智达，而他的确是。然而，在修行的层面上，他没有权力推翻我的上师给予我的修持法门。我这么说时心里完全没有一丝不敬之意。我的上师也许不是西藏的国王，但他是我心中的国王。他是我的佛陀。达赖尊者在全球可能有几百万名跟随者，而我的上师宋仁波切也许有十万名跟随者。正因为某一位上师有较多的追随者，也不意味着我就必須舍弃自己的上师，去跟随这位拥有较多追随者的上师。我的意思是：你怎样判断哪位上师是对或错？基于他们的名声、学生的多寡、财富、房子的大小？我并不认为是这样的。按照马鸣大师的看法，无论我们的上师是住在牛棚，伴随着两位学生、一名妻子、几个小孩和几头牛，或者是某寺院坐在法座上的大喇嘛，他们在你禅修时都是平等的。

所以如果在我们禅修时，上师的地位是平等的话，那么在日常生活中我们也必须平等地对待他们。所以若我放弃多杰雄登修持，我就是在告诉全世界宋仁波切是错的，我不相信宋仁波切。因为我怎能接受宋仁波切的十个教诲，舍弃其中一个，然后说另外九个是好的？我这就等于立刻说明他是错的。如果我放弃多杰雄登修持，那么我就是说宋仁波切是错的，赤江仁波切是错的，继而会让我去相信他们的修持、传承、口传和他们给我的一切都是错的。这是为什么呢？他们修持多杰雄登，所以他们犯戒，他们是邪恶的，他们是坏人，他们堕入三恶道。所以很自然的，任何他们给我的也是错。如果那些都是错的，为什么还要继续修持？为什么？

好，如果我放弃多杰雄登修持，然后跟大伙同声说：“你们知道吗？我放弃了多杰雄登的修持。现在我是清净的，我是好的，我是纯洁的，我会好好的……”你将会一夜成名。去参加达赖尊者的佛法讲座，跟达赖尊者合照，在达赖尊者的住所打发时间……这都是很美好的！我的意思是那将是莫大的荣幸，但是你要明白，我根本不能为了另一位上师而放弃我的上师。

中国没有给我发薪水，我跟中国政府没有联系。如果他们要给我钱，我会接受，我会用在做好事，帮助老人，建设医院，我会善用那些钱，但我并没从中国政府那里得到任何金钱。我没有……

在过去的30年里，我不曾对多杰雄登祈求：希望达赖尊者短命或受到伤害，或者希望西藏失败，希望人们受到伤害，希望宁玛派的上师死亡，希望宁玛传承中断及受苦。我一次也不曾这样祈求过。有些人在互联网上写：“哦，詹杜固仁波切不再是仁波切，因为他修持多杰雄登。”我的天啊！我是怎样在一夜间被废除仁波切的身份呢？你的意思是这些人可以否决甘丹赤巴、住持、神谕媒的认证而说我不再是詹仁波切，因为我突然修持多杰雄登？他们是谁啊？看清楚这些人，坐在电脑后面给别人写一些负面的东西，然后说詹仁波切赞美邪恶的雄登。

邪恶的雄登？我没有祭拜任何邪魔。我祈愿的对象雄登，不是邪魔。因为如果你是对的话，赤江仁波切、宋仁波切就是错的。记住这个具体比喻， 如果赤江仁波切是错的，达赖尊者也会是错的。为什么？如果一位上师可以有误，另一位上师也能犯错。 如果要往这个方向说我们的上师有可能做错，那么达赖尊者也会犯错，所有的上师也可以有误，这样我们不需要修行，放弃一切去海边就好了。我们要往这个方向去吗？当你来见我时，你会喜欢听到我告诉你：这位喇嘛是错的，那位喇嘛是错的；这位喇嘛是好的，那位是好的；不要去那边，那位是错的；这位是骗子，这位是好的，这位修持邪魔法门，这位没有修，或者你喜欢我告诉你，你有选择修行任何法门的自由，观察你的上师，然后坚持到底，开发一颗善良的心。

我并不是唯一的，许多雄登修持者每天都必须面对不实的指控

对我来说，如果我放弃多杰雄登，那就是说宋仁波切是错的，我所有的修持都是错的，我白白浪费了30年，我在修持邪魔法门，我即将到三恶趣，一切都完了。那就是说我被宋仁波切耍了。如果我继续修持多杰雄登，我是支持宋仁波切的。但你们知道吗？我却突然变成是对抗达赖尊者的。我不获准参加他的佛法讲座。我不获准参与他的演讲。我不获准出席他的会议。我不获准靠近他。我不获准……事实上，身为藏人，我们必须把多杰雄登修持者和非多杰雄登修持者分隔开来。那就是说身为一名在西藏社区的多杰雄登修持者，我是不被允许跟非多杰雄登修持者混在一起。 我不被允许那么做。我不知道你要如何称呼那种情况：禁令、沉迷、勸告，你要怎麼說都可以。

当我到到达甘丹寺的时候，甘丹萨济寺有1300～1400名僧人。几年前，多杰雄登禁令的初期，550～600位僧人离开甘丹萨济寺，成立了自己的寺院，就在甘丹萨济寺旁边。所以甘丹萨济寺说他们没有修持多杰雄登，尽管他们已经修持了几百年。隔着一面墙，旁边就是夏甘丹寺。那些都是甘丹僧人，那些是修持多杰雄登的甘丹僧人。所以现在有了夏甘丹寺和600名修持多杰雄登的僧人，隔着一道墙的是不修持多杰雄登的甘丹萨济寺僧人。但你们知道吗？他们不获准混在一起、交谈、做朋友、一起喝茶、吃晚餐、一起参加法会，他们之间不能有交情。 为什么？因为西藏领导者跟我们说多杰雄登修持者是反达赖尊者的，他们是邪恶的，他们亲中国，他们希望达赖尊者病倒。这些说法从哪里来？它如何发生？

离开甘丹萨济寺的僧人成立了自己的寺院，夏甘丹寺。只有这样，他们才能在不被干扰的情况下修持多杰雄登

我敢肯定在多杰雄登修持者当中，在几百万人里，一定有几个不好的人，有几个不是真正修行的人，有不诚实的、偷窃的、撒谎的、暴力的，有的作奸犯科，有小偷。如果有一个美国人不是不好人，如果有十个美国人不是好人，难道就说所有美国人都是不好的吗？ 那是不是说你看到一个、十个美国人是小偷、骗子、强奸犯，就要认定所有美国人都是强奸犯、骗子、坏人，然后一直在推特、脸书、社群媒体留言说：“哦，他是美国人，他是坏人。他是美国人，他是坏人。他是美国人，他是强奸犯。他是美国人……”我外祖母是美国人，她是强奸犯吗？拜托！我外祖母是美国人，在她去世前她曾经是美国人。她是强奸犯吗？我不这么认为。 多杰雄登修持者当中有些是祖母、老人、女生、护士、医生、丈夫、妻子、小孩。多杰雄登修持者当中有住持、甘丹赤巴、夏巴曲杰、江孜曲杰。多杰雄登修持者当中也有博学的格西、僧人、僧尼，有农夫、医生。他们全部跟中国勾结来伤害人们？他们全部是邪恶的？他们全部是邪魔的崇拜者？你的意思是说他们全都希望达赖尊者死亡吗？

如果多杰雄登那么厉害，而且祂的动机是要杀害达赖尊者的话，那为什么达赖尊者至今还活着，而且还过得蛮不错？因为达赖尊者不能被伤害，因为他是佛，因为他有很高的成就，而且因为达赖尊者不能给任何恶魔伤害。
所以即使5000亿人做法让一个邪魔去伤害达赖尊者，我不认为会伤到他身上任何一根毛发，我也不认为任何人需要为此而担心。我也不认为任何一位宁玛派上师、大师、传承上师会因此被害。任何一位宁玛人只要皈依佛陀，就没有邪灵可以伤害他。皈依就是皈依；如果一位宁玛修持者会受到邪灵的伤害，那是不是跟业力有关？业力是存在的。我们如果受到伤害，那是业力造成的，不是多杰雄登。

至于我呢，有人给我写了上百则讯息和信件，说：“哦，你知道吗，你是宋仁波切的弟子，你应该站出来，承认你是多杰雄登修持者。”然后，有另一些人跟我说：“哦，你尊敬达赖尊者是很好的，你不修持多杰雄登，你是个好僧人，是一位好仁波切，我会跟随你。”谢谢你们的认可。另外，有一些人跟我说：“你的上师全都是多杰雄登修持者，而你却不提多杰雄登，你究竟是哪一派的？” 我有各种追随者。你想想：如果我以多杰雄登修持者的身份出现，有一组人会喜欢我，另一组人则会不喜欢我。如果我以非多杰雄登修持者身份出现，有一组人会不喜欢我，叫我叛徒，却有另一组人会喜欢我。现在我该怎么做？我要取悦谁？我应该取悦非雄登修持者吗？我应该让雄登修持者开心吗？我应该取悦谁？我们可以令所有善变的人都开心吗？我们可以事事都取悦每一个人吗？有人批评佛陀，也有人尝试杀害佛陀。有人批评宗喀巴大师。伟大的班禅索南扎巴、杜固扎巴坚赞、持律主扎巴坚赞、萨迦法王、噶玛巴、甘丹赤巴……每一位都遭人毁谤。就算是伟大的第十三世达赖尊者也有不喜欢他、批评他的人。我是谁呀？

人们到底要什么？你们要我跟每一个人说宋仁波切是骗子，并放弃多杰雄登修持吗？然后，混入达赖尊者的群众中，跟达赖尊者照相。是的，这样的话，我的中心会蓬勃发展，人们会加入，我会被称赞，每个人都会说我很好等的好话，但你知道吗？我有良知，而这就是良知的训练。我的良知是什么？我不会为了伤害任何一个人而修持多杰雄登，更别说是达赖尊者。所以你可以說我跟中國政府勾結，你可以說我希望達賴尊者受到傷害，你可以說我希望他短命。你说我对抗西藏人的目標。你可以说任何你想说的，但是你要知道：你们所有发自无明的声音，都不会否決宋仁波切在我心里的声音。我修持多杰雄登是因为我的活皈依，我的根本上师、传承祖师上师、善知识——至尊宋仁波切，他给了我这个法门，而且他已经圆寂了，我也不会放弃这个修持，或放弃我的上师。你可以说你想说的或批评我；你可以散播任何一种恶言，发负面的推特简讯、脸书讯息，你可以寄各种负面的电邮，你可以在我的博客留负面的评语，你可以做这一切，但那不会阻止我的信念、修持、诚信，还有我对宋仁波切许下的承诺。就只是那么简单。你知道至尊宋仁波切并没有错，他从来没有修持恶魔法门，从来没有祈愿任何人会受害，从来都没有。

所以我很希望西藏领导者跟数百万多杰雄登修持者之间可以取得和解。当我说数百万人的时候，我不是开玩笑的。我是藏人的一份子，我清楚寺院的运作，我讲藏语，我跟许多寺院都有往来，我跟印度、西藏、尼泊尔和全世界的许多上师、格西、喇嘛都有联络。我跟他们保持联系有很多年了。这是我的人，这是我的世界，这是我的领域，如果我可以这么说的话。我跟他们全都有联络。即便是康区的一座寺院也可以吸引几十万名信徒，每当在特别的节日，他们就会到寺院参拜。

由此可见，全世界有上百万名多杰雄登修持者，而其中有坏人、小偷、强盗、强奸犯、骗子，不具格的上师、僧人，没有诚信的人，但不要因为少部分自称为雄登修持者的行为，就认为所有雄登修持者都是一样的。那是错的。不要在推特、脸书或简讯上，给他人发送负面讯息，恐吓说将会杀他们，希望他们厄运临头，说他们是邪魔崇拜者，他们是邪魔，他们是邪恶、负面的，他们是对抗达赖尊者的。不要做这种事。不要在互联网、脸书或任何网上社交媒体平台上设计页面，专门攻击、厌恶和毁谤其他人，好吗？

然后你也许会说，你们当中有一些人向达赖尊者示威。你们要搞清楚，我对向达赖尊者示威这件事并不知情。我并没有发起这件事，我没有策划，没有提供他们资金，也没有参与那些行动，一个也没有。我没有涉及示威行动。在西方国家，西藏佛教传播的地方，用示威表示他们对某事的不满是西方人的文化。他们并没有轰炸任何人，他们没有伤害任何人。他们对某件事不满，那是他们与示威对象之间的事，这里说的是达赖尊者。我尊重他们示威的权利。他们没有从达赖尊者那里接受教诲，他们跟达赖尊者没有修行上的关系，他们跟达赖尊者没有三昧耶。 所以如果他们的某些做法是达赖尊者不喜欢的，他们就示威。那是他们的权利，那是他们想做的，那是他们的特权，那是他们自小的教育，那是他们习惯做的，那是他们的文化，那是他们的国家，那是他们的政府，那是他们的宪法赋予他们的示威权利。. 不管他们示威是好、坏，对或错，这不是由我来判断的。我尊重他们示威的权利，并不表示我同意一切。

尊贵的格桑嘉措格西

部分示威者——不是全部，示威者由来自不同背景的人组成——来自英国一个佛教中心。无论如何，在多杰雄登禁令之前，当我加入甘丹的时候，他们的上师在寺院里被公认为是一位在最高学府里拥有最高资格的博学、伟大、强大、有学问的格西。我非常尊敬这位伟大的格西——格桑嘉措格西。那是禁令之前，在所有多杰雄登问题发生之前的事。我年少的时候常阅读格桑嘉措格西的书籍，其中的清晰度、知识都让我赞叹不已；我从中学习到的皆令我叹服，而且我很自然地就对书中的內容和它给我的帮助心生敬意。

所以，基于佛法上的原因，即这些让我受益良多的书籍和教诲，我很自然的就对格桑格西及其团体感到尊敬。至于他们可能参与的任何活动，那是他们的选择，那是他们本身的事，那是他们的特权和权利，那是他们的作风。你可以去跟他们说，你不需要跟我说。你不需要跟我说，因为我没有参与。我不是为了置身事外而说我没参与，然后说：“哦，他们是坏的，而我是好的。我是多么的好，来我这边，不要去他们那边。”那不是我要给你的讯息。我是在告诉你，若他们对某些事不满意，这就是他们表达的方式。那是他们的权利，那是他们的特权。我没看到他们伤害人，我没看到他们危害他人。我没看到他们制造任何损害或对他人做些什么。

事实上，我想以最谦卑的心做一个私人请求，我以最深的敬意和信念，以及十分悲痛的心， 请求第十四世達賴尊者派人跟多杰雄登群体的领袖沟通，以和平地解决这件事。 我不是请求尊者出席这些会议，或要尊者解答我们的问题，又或者要尊者说是或不是。我完全没有要求那些。 我请求藏人领导、达赖尊者，其部长及部属派遣具格、有知识，精通显密教诲，了解佛法的人再次跟多杰雄登社群的领袖开会，举办公开论坛，辩论也行，广播――抱歉，然后在录影和有观众的情况下，一一说明这个问题。

这里的问题并不在于多杰雄登是好或坏，真正的问题是：多杰雄登修持者有数百万人，他们并不会放弃这个修持。与此同时，也有人不修多杰雄登，认为雄登是坏的，因而就形成了隔离。 所以在西方，当他们出现时，有些佛教中心的信徒就会低声说：“哦，他是修多杰雄登的，他在修持多杰雄登。如果是多杰雄登，那就是坏的。”拜托！我的人生和为人有很多层面，并不只有多杰雄登。去查看我的教育背景、事业、生活背景；去查看我做了什么，查看我的家人，查看我一直以来都在做什么，以及查看我的动机是什么之后再来判断我，如果你必須判断我的好或坏。 “哦，他是多杰雄登修持者，他就是坏人”的说法跟我较早前给的例子是一样的：“哦，因为有10个美国人是杀人犯和强奸犯，所以凡是美国人就是坏人，不要给他进来！”那是多么的可笑！基于几个人来给整个民族下断语是很荒谬的。根据几名修持者的行为来判定整组修持者是多么的荒谬和不合理！

如果你要说多杰雄登人很暴力，会伤害人们，也许他们曾经做过，这点我不知道，但是有些非雄登修持者也会伤害他人，那么他们应该放弃自己的信仰吗？你的意思是：只有多杰雄登修持者会伤害、危害他人和造成破坏？只有他们是叛徒、骗子，或是真正的撒旦崇拜者？你是说每一个不修持多杰雄登的人都是纯净、完美，没有污点、污垢，而且是真正在修行的？那就是说每个在印度、达兰萨拉的人，每天都在成佛，也就是说不会再剩下任何不修持多杰雄登的西藏人了。每个不修持多杰雄登的人都应该成佛升天，而凡有西藏人的地方也都会空无一人。

你是告诉我说，若我们修持多杰雄登，我们就是坏人，就是恶魔，就是跟中国政府勾结，就是骗子、杀人凶手？有人给我寄了照片，照片里都是一些受伤害和被砍伤的人，还说：“哦，这是多杰雄登人做的。”可我并没有那么做。 我是多杰雄登修持者，我没伤害任何人，我没有殴打任何人，我没有杀害任何人，我没有轰炸任何人，我没有从中国那边拿钱。我没做任何一项。那你们为什么告诉我这些？那对你们的业不好，对你们的言语不好，对你们的修行不好。

所以，有一组不断在增加的多杰雄登修持者，还有一组人则认为不应该修持多杰雄登。世界上的任何冲突，不管是世俗，还是宗教，其领袖都应该派遣代表跟发生冲突的群体坐下来沟通，找出中道，找出解决方案，让问题不再延续下去。所有的分裂、痛苦、愤怒、争执、粗言、威胁、谴责等，都必须停止，因为这正对佛教造成伤害。它正伤害着西藏佛教，破坏着达赖尊者的美称，它正破坏着大师们如赤江仁波切、至尊宋仁波切、尊贵的格桑嘉措仁波切等的清誉。他们的清誉是不该遭破坏的。 我们全都站在同一条船上。无论你是多杰雄登修持者与否，我们相信释迦牟尼佛、世尊，我们相信祂的证悟、四圣谛、十二因缘、业力、因果、六道轮回、三世：前世、今世、来世，我们相信六庄严和二胜（rgyan drug mchog gnyis）。我们相信那烂陀、莲花生大士、桑耶寺、阿底峡尊者，我们相信噶当系列教诲《朗讲》，我们相信心识的转化，我们相信供养。

你要知道：多杰雄登修持者跟其他人唯一不同的地方是他们修持多杰雄登。这在1996年前，自过去400以来都不曾是问题，那为什么每个多杰雄登修持者突然变成了中国的追随者？赤江仁波切和帕绷喀仁波切住在西藏，他们跟中国政府没有关系。我不认为赤江仁波切和帕绷喀仁波切曾杀害任何人。我不认为他们跟中國政府合作。我不认为赤江仁波切每天祈求达赖尊者死亡，那可是他自己的弟子和学生。他一方面每天给达赖尊者传法，另一方面祈求多杰雄登让达赖尊者死亡？这样合理吗？

所以，你是说从1996年禁令开始至今，多杰雄登修持者一直跟中国政府合作，他们具有伤害性，他们是邪恶的，他们希望达赖尊者受到伤害，他们希望西藏不能达到它的目的或目标？ 多杰雄登修持已经留传400年之久，那么在1996年之前，那些人所祈求的又是什么？这是不合理的。

因此，让我重复一遍。我很肯定那些所谓的多杰雄登修持者中的确有不好、不善良，会伤害他人的人，但那并不代表其余几百万名多杰雄登修持者跟他们是一样的。我很肯定不修持多杰雄登的人当中，也有一些不是很好的人。纵使他们不修持多杰雄登，那也不表示他们马上就会变成完美的佛法名人。

我不认为是这样。在我教授佛法的30年内，我并没有书写或讲述任何关于达赖尊者的坏话，而且若我还能多活30年，你也不会从我这里听到任何关于达赖尊者的坏话。让我告诉你为什么。因为他是我其中一位上师，而我从他那里受戒出家和学法。你们之中有些人或许可以很轻易地批评达赖尊者，然后说一些对抗的话，但我不能那么做。你们要知道：按照马鸣大师，我不能这么做。根据马鸣的说法，如果我有几位上师，而他们的见解有冲突，甚至是相反的，我选择最能利益我，也比较不会在我心中引起矛盾的见解，然后我按照那个见解去做，无需批评其他持相反见解的上师。 一位上师要我做甲修持，另一位要我做乙修持，我只能修持甲或乙，如果我选择乙，我不会批评甲。那是马鸣大师在《事师法五十颂》里告诉我的。

因此，我不会讲任何反抗达赖尊者的话，因为我还有三昧耶。你要明白我人生中优先考虑的事不是要奉承别人，不是要出席达赖尊者一个又一个的教诲“派对”，然后再跟名人混在一起，跟所有的尊者们合照，并戴上我的法帽到处亮相，然后展示照片告诉你：“哦，我很神圣，我参加了达赖尊者教诲后的派对。” 我人生的目标不是为国家或政治意识斗争，我对那些没有兴趣我已经穿上释迦牟尼佛的袈裟，我已经落发，我已经接受比丘戒。我人生的唯一目的是修学佛陀的教诲，证得慈悲、仁慈，如果可以的话，证得菩提心和了解空性正见，以及转化我的心识，把我所认知的负面情况变成正面的，并且不再将他们视为负面。我的人生目的是忠诚依止上师，修持我上师传授给我的法门，其中一个就是多杰雄登法门。那是我人生的目的。那是我人生的主要目的，而任何与我有缘的人，我会传授他们所有我上师给我的教诲。 任何跟我有缘的人，我会跟他们分享我从我上师那里学到的方法。这是我仅有的一切，我不能杜撰什么。

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在密续的行为准则当中，你不被允许公开自己所修持的本尊、观想主尊和护法神。你不得公开。. 如果你的本尊是绿度母，你不可以到处跟别人说：“嘿，我的本尊是绿度母。”如果你遵循格西朗日唐巴、格西切喀瓦或阿底峡尊者等大师的古老噶当传承，即格鲁传承的基础，谦卑是最主要的价值。所以到处炫耀，坐在垫子上，身穿华丽衣裳，告诉别人：“我的本尊是度母，我做的是这个禅修，我修的是这个法门，我持诵这个心咒，我已完成了这么多的修持……”这样的做法是在助长我们的我执而不是摧毁我执。你是在利用度母来助长我执，你是在利用你的本尊来助长我执。

于是在甘丹寺、色拉寺及哲蚌寺的寺院体系当中，谦卑是被大力提倡的。事实上，在色拉寺、哲蚌寺及甘丹寺，在哲蚌及色拉寺，当你在寝室内时，你甚至不被允许摇动金刚杵及金刚铃，如果你需要这么做，就必须先获得批准。 在甘丹寺，你只有在获得批准之后才能用金刚杵及金刚铃。原因是不让你伪装成什么伟大的密续修行者，在寝室内摇动金刚杵及金刚铃，而隔壁寝室的僧人正专注地温习功课。不展示自己的密续修持背后的原因，就是要修行人保持谦虚和低调。真正证明你证得密续修持的成就，真正证明你证得密续修持的成果是，你拥有一颗大悲心，你有一颗清澈明净的心，你有平等心，你有宽容、仁慈的态度，你很慷慨，你达到平衡的禅定。此外，你也掌握知识，你有无比的耐性及韧性，你有替别人承受痛苦的能耐。这些都是我们希望达成的密续成就，如果某个人达成了密续修持的成就，他们就会有这一些特质。这些特质即便你没有特别展现，人们也能轻易看出来。

因此，你是不会到处告诉别人谁是你的本尊，谁是你的护法，事实上本尊比佛教护法更应该保密。堪殊强巴耶喜仁波切曾告诉我，即使我们要供奉、收藏或展示自己本尊的圣图，打个比方说我们的本尊是绿度母，我们可以有一张绿度母的圣图、相片或佛像，但是要遮盖起来，将之放进柜子里，确保无人看见，并想着那就是我的本尊。然后，我们可以复制一张相片或唐卡，或是佛像来公开供奉，但是你心里知道那公开供奉的绿度母，并不是你在柜子里供奉的那个。如果是这样，你便可以展示你的密续本尊、你的本尊及护法的修持。如果你到藏人的寺院去，那种传统的藏人寺院，你会看到他们为本尊另建一个大殿，也建有其他的房间，好比在很多的护法殿内，僧侣们另外供奉大威德金刚、密集金刚及胜乐金刚，那些都会另外供奉。在另一旁，则建有护法殿。护法殿一般都是关起来的，护法殿里的佛像被遮起来，佛像的脸部被掩盖起来。因为关键是修持的秘密。将修持保密，其意义在于授予更高、更快速的成就。其中的原因是一旦我执没有了，慈悲就能更容易取代我执。

因此，我并不是在隐藏自己的多杰雄登修持。我没有因为本身的多杰雄登修持而羞耻。人们说：“哇，你隐瞒自己的佛法修持，过去我们都知道，现在我们要拆穿你。”没有人可以逼我公开我的修持，没有人可以强迫我说言不由衷的话。 你要知道，按照密续的行为准则，你的密续修持，你的密续本尊，你的护法理应是密不可宣的。如果有人在网络及社交媒体上大肆宣扬自己的本尊是这个或那个，毫不掩饰地这么做，那你就是在为自己的密续修持制造障碍。那么为什么现在我会告诉你我曾接受多杰雄登的灌顶，为什么我会告诉你：“是的，我修多杰雄登”？我不是在炫耀，事实上我可能会给自己引来更多麻烦，为什么我还要说？

因为我看到这个因多杰雄登的禁令而带来的分裂所造成的巨大痛苦。我见证我修行上的兄弟姐妹因此而分裂，我见证家庭因此分裂，母亲跟修多杰雄登的孩子不说话。我见证寺院中的僧人被分裂成几百人，我看过年老的僧人哭泣，甚至想自己若在禁令来之前就死去那该多好。我看过朋友间的决裂，我见证过去我曾在网络上帮过的人，收过我礼物的人，接受过我劝告的人，还有我在网路上给过灵修上安慰的人们，突然之间当我（说明自己）修持多杰雄登，他们发现了，他们跟我断绝关系，他们与我绝交，他们直接消失不见。我的多杰雄登修持跟我给予你的帮助毫无关系，我帮你是出于好心，是存心为你好。你与我绝交并不会让我难受。而事实是，你这么做却反映了你的为人，即是当事情出了乱子，你就马上离某个人而去。这不是我做人的方式，但是没关系，我有足够的朋友，我不需要那么多的朋友。

我的重点是，我亲眼目睹不少家庭因此而破碎，我看过上师们离寺院而去，我看过某些人的屋子被扔石头，因为他们修持多杰雄登法门。我看过有的人因此而受威胁。我自己也受威胁，我收到我会被杀死、被殴打、被毒害的威胁。我受到威胁，我因为修持多杰雄登而长时间接获人们粗俗恶劣的留言。我看到人们被殴打，被伤害，被排挤，被隔开。你知道吗？在整个印度一共有24个藏人集居地，单是在印度，就有超过15万藏人居住在那些地方。我亲眼看到在24个藏人集居地的藏人营内，寺院里、咖啡屋里、餐厅里、医院里，以及公共地方都挂有告示牌，告示牌写着：如果你修持多杰雄登，你不得进入。 这样的事情会有什么影响？这就好像在美国，他们说，如果你是有色人种，如果你不是白人，你不可以从这个泉源喝水，你不能坐在巴士的前排，如果白人走进来，你是黑人你就得站起来让座给那位白人。排挤多杰雄登雄登修持者的情况就跟白人应该上某所学校，黑人则上另一所学校的情况相同。这样的做法合理吗？不合理。你想想，挂上告示牌，说如果你信仰这个宗教，你就不能进入这家餐厅，这所医院，这家咖啡馆，这家店铺或政府大楼？是的，私人商业场所像是咖啡馆有权利根据自己的意愿而拒绝为某些人服务，但是你不愿意服务某些人，只是因为他们修持多杰雄登？多杰雄登人死后也会跟你安葬在同一个墓园里，多杰雄登人跟你共享同一个水源，住在同一座建筑里，共享空气。难道因为他们靠近你，你就会被他们污染吗？这样的做法要去到什么程度？如果某些人修多杰雄登，你就不跟他们结婚？你就不跟他们吃晚餐？你就跟他们断绝关系？你不慈悲，你不给予爱，就只因为他们修多杰雄登法门？ 究竟佛陀的教诲中有哪一项说到：如果别人不认同你的宗教观，不认同佛教或你的想法，或是如果某些人修持多杰雄登，你指出来给我看看，在佛陀的教诲中哪里写着：我们不能跟这些人来往？在哪里（佛陀的教诲中）有这样的说法？

人们很喜欢说：“嘿，宗喀巴大师不曾谈起多杰雄登，于是多杰雄登不应该是我们该讨论的修持。宗喀巴大师也不曾谈起吉祥天母，但是我们却修吉祥天母。宗喀巴大师不曾谈起很多本尊和修持，但其他宗派如伟大的噶举、宁玛、萨迦派，他们也一样在修持。宗喀巴大师不曾谈起普巴金刚，这不表示普巴金刚法门是错的。当有人说那不是宗喀巴大师的教诲，于是我们不该修持。给我指出（在佛陀的教诲中）哪里写着，如果你修持多杰雄登法门，我们就应该排挤你；你就会下地狱；你是个坏人；你错了……你指出给我看。 让我看看，佛陀的教诲中究竟是哪一点说明每个人都应该怀有慈悲心，每个人也应被慈悲地对待，除了多杰雄登修持者？让我看看，在佛陀的甘珠尔，即佛陀口述的教诲，以及在丹珠尔，即佛陀教诲的释义中，给我指出来，究竟是哪里有这样的说法： 如果你修持多杰雄登，你就应该遭排挤？

当你前去咖啡馆、政府大楼、医院，我是说藏人开办的地方，当他们挂上告示牌：如果你修持多杰雄登，你就不能进入。所以在你身边的多杰雄登人如果被汽车撞倒，他需要医药治疗，你就不碰他了？你不帮帮他，你不协助他，只因为他修持多杰雄登？因为他不纯净？他不干净？我们要做到什么程度才停止？这样的歧视和排挤应该去到什么程度才停止，就只因为他们修多杰雄登？在历史中，曾发生有人说：“如果他们信仰这个宗教，那个宗教，我们不能跟这些人来往”的事情。这是发生在美国和欧洲的猎巫行动。如果你不是某个基督教的宗派，我们会烧死你。人们相信这样是对的。今时今日我们不再相信这种事是对的。每个人都是人，每个人都有权利修自己想修的。你或许会跟我说：“根本没有禁令，因为你们不都在修多杰雄登吗？”禁令是存在的，禁令确实存在，因为我每一天都收到威胁，我收到针对我的修持所发出的恶劣、粗俗的留言。如果你修持（多杰雄登），如果你修持（多杰雄登），你就会自动变成不净、污浊的，会受到别人怀疑的目光，会遭受排挤。这就是禁令。如果这不是禁令，这也是某个人劝告不要修持多杰雄登所形成的影响，这些都是劝告带来的后果。

“朵杰（多杰雄登）修持者不准进入”。诸如此类的告示牌在印度藏人聚集地随处可见，它们甚至还出现在全球各大佛教中心内

因此，这些年来我没谈及多杰雄登或我的修持，并不是因为我要说谎，或是我害怕或在隐瞒。道理非常简单。按照密续行为准则，你不会谈论你的修持，尤其是你的本尊和护法。这是第一点。第二点，我的上师要求我保持沉默。我偶尔请示多杰雄登神谕媒，我一年几次都向他请求劝告。至尊达赖尊者请示乃穹护法，我请示多杰雄登。赤江仁波切、宋仁波切全都请示多杰雄登，所以我跟随他们的步伐，跟随那个传统。我本身从请示多杰雄登神谕媒那里获得非常理想的结果，而且过去20年，每一次我请示多杰雄登，透过5位不同的神谕媒，那些都是赤江仁波切培训的具格神谕媒，多杰雄登从来都没有说过任何一句针对达赖尊者、禁令，或是任何人和事的负面的话。多杰雄登经常持续地谈及《菩提道次第》及其教诲，发菩提心，朗讲，给你该做哪种法会或修持的建议，好让你跨越人生中可能会遇到的障碍。但是大多时候多杰雄登教导我们实修忍耐。

多杰雄登从来都没有……我曾多次透过神谕媒会见了祂，多杰雄登未曾贬低或轻视达赖尊者，从不以任何形式这么做。这一点我知道。即使是这一世的至尊赤江仁波切，也受到这一世的达赖尊者及多杰雄登神谕媒所认证；达赖尊者和多杰雄登神谕媒分别在不同的时候接获转世灵童的人选名单，但是他们都一致地选了同一个男孩为赤江仁波切的无误转世。即使是这一世的赤江仁波切，他目前已有三十几岁，仁波切也不曾说过任何一句负面的话，因为仁波切的一些助手和助理跟我是相识的（于是我知道）。赤江卓图仁波切不曾说过半句、一句对尊者不敬的话。在赤江卓图仁波切的道场中，赤江 卓图仁波切位于佛蒙特州主要的道场内，其佛坛上供着一幅非常庄严的达赖尊者相，自第一天仁波切开办自己的道场起就有了。我以赤江仁波切的转世——赤江卓图仁波切为榜样，我也以在降神时的多杰雄登为榜样，因多杰雄登也不曾说过达赖尊者的任何一句负面的话。更何况，达赖尊者也是我的其中一位上师。.

敬爱的尊者，我必须继续我的修持, 我并没有对你不尊敬的意思，一点都没有。对于不认同尊者的人，不认同尊者的言论或是尊者的任何举动的人们，我也不是对你们有任何不敬。就像我刚才所说的，有的人向尊者示威。他们是谁，他们是什么身份，他们都有自己的权利，他们有想表达的议题，他们不满某些事。有不满的事应该拿出来谈谈，解决它。我不认为他们是恶劣的人，我也不认为他们有什么不良意图。如果他们是有不良意图的，那么我们可以观察得出来，可以看得非常清楚，在他们进行了对话之后。在他们进行了对话之后若仍然继续示威，那么一定是有什么不对劲了，但是在跟他们进行对话之前，他们仍然是在示威的话，那就应该跟他们对话。

所以，没有任何一位多杰雄登护法的神谕媒说过任何一句关于达赖尊者不是的话，多杰雄登从未讲过对达赖尊者不敬的话。不管你相信多杰雄登能降神与否，都不要紧。赤江仁波切相信，宋仁波切也相信，我只是跟随他们的信仰。我不是透过他们来验证我所相信的，我就是这样的相信着，并且告诉你他们也是这样相信的。如果我们相信赤江仁波切的传承和教诲，这就是他传承中的一部分，他所传授的都是对的。

我一直都没公开说明自己修持多杰雄登，我不觉得有这样的必要，我不是害怕，也不是因为感到羞耻或感到为难，我不是在隐瞒，我不是在为自己的名誉而做些什么。最近，我向我的其中一位上师咨询，我向多杰雄登神谕媒咨询，他们说现在我能公开地讲述多杰雄登。我得到上师的批准，我得到我的护法神的批准，能说明我修持多杰雄登一事，由于谨守密续行为准则的关系，这件事多年来我都没谈起。

针对为什么我一直没谈起我的修持，我不需要跟谁做辩解。如果我能说得直白一些，我没有冒犯任何人的意思，你没有替我付账单，你没有给予我教诲，你没有照顾我，你不认识我，你甚至没见过我， 你对我一无所知。因此不要假设或审判我为何对自己的修持保持沉默。针对我为何保持沉默及选择公开说明，我不需要跟任何人做解释。
如果你浏览我的面子书专页、我的博客、我的Youtube，出席我的公开开示，而你也喜欢我所教授的，就接受那些教诲并且实践它。你不需要一直检视我是否是菩萨，我是否纯净。让我直截了当告诉你：我不是菩萨，我不完美，我不神圣。我只是一个有一点知识的普通僧人，我也只是在尝试跟人们分享我有的一点知识。而且我教授佛法，不是因为我想这么做，而是因为我是遵照指示这么做，我接获指示，受到上师重复的指示要我教导佛法。因此，我必须保持对上师的诚信。

上师们要我去传授佛法，我便去了，并不是我觉得自己有这样的资格。如果我所传授的你认为是好的，那就好了。至于我吃什么，我住哪里，我用什么家具，我养什么宠物，我开什么车，我住在世界的哪一个角落，我是黑人或白人，我修哪个护法，我修哪个本尊都不重要。如果我坚守我的修持和对上师的承诺，那都是我的事，跟其他人没有关系。我没要求你当我的弟子，我没有要求你当我亲近的朋友，我没要你这么做，所以我不需要辩解，我不需要跟谁解释我是否修持什么。请恕我语气那么坚定和直接地说：请管好自己的事。我没有介入你的生活，告诉你要做什么修什么。我没有强迫你跟随哪位上师，修哪个护法。我让你自由选择，这个就是宗教自由。所以别告诉我，我有宗教自由，但是又告诉我，我不能修多杰雄登，因为达赖尊者这么说。 所以，达赖尊者教导你不要撒谎，你都完全不说谎吗？达赖尊者教导大家不要骗人，要实修出离心，你是否都圆满地实修达赖尊者所教授的，于是你有审判我或审判其他人的资格？我不这么认为。

所以你基于达赖尊者如是说而开始审判我的多杰雄登修持前，请你扪心自问，达赖尊者教授很多其他的佛法，也教授了不少的其他我们不该做的事和约束，你是否都完完全全地遵照了？就凭你竟然会写出如此粗俗无理的文字这个举动，达赖尊者是否会认同你写那些粗俗的文字？ 达赖尊者是否会认同你写粗俗的文字, 给人发出死亡威胁，对我的生活、背景、家人、身份、一举一动做负面的影射？他会允许吗？你扪心自问一下。如果你的良心告诉你，是的，达赖尊者会允许你贬低我，那是你的选择，但我并不这么认为，我并不这么认为。

所以我修什么都与你无关。如果你想到我的面子书，我的社交媒体平台，我的博客，我的Youtube来，你想听开示，我欢迎你。如果这能利益你，我会非常高兴。如果你不喜欢我的修持，你不喜欢我的传承，你不喜欢我的上师，我的佛教护法，我不会向你道歉，但是我会告诉你，我不会为了让你高兴而改变我的坚持。我会坚持我的修持，好让我的上师高兴，因为他对我来说更为重要，这也是我的承诺。因此我修什么都与你无关，我不需要解释任何东西。无论是我现在告诉你我修多杰雄登，或是我10年前不告诉你，20年后才告诉你，我不告诉你或告诉你，都与你无关。你并没有付我薪酬，你没有替我付账单，你没有照顾我，你没有帮助我，你没有给我任何形式的协助，我没有欠你任何东西。我一直都在免费教授佛法，我在利用自己的资源，我有需要薪金的职员，我有不小的开销，虽然如此我依然提供免费的佛法平台。如果我传授的佛法帮到你，那就好。

我从来都没说过任何对达赖尊者不敬的话。我也从来没说过对其他宗派或是任何修持不敬的话。你可以从我过去30年的开示、书写的文章或说过的话中尽情找出任何线索。你不会找到这样的东西，因为我从来都不相信这一些。看看，嘉杰帕绷喀金刚持在《掌中解脱》的教诲中说：“批评其他宗派，批评其他佛教形式之举，就等于累积了杀死一千位佛菩萨的恶业。” 当然我们不可能杀死佛，但是假设我们杀死一千位佛，想想那个业报，那个业报将是等同的。我在《掌中解脱》中读到这些教诲，此教诲由帕绷喀仁波切讲述，由赤江仁波切记录和撰写，赤江仁波切负责记录，很肯定的，这两位大师相信这个道理，我相信他们，我不批评其他宗派，我也不曾批评其他宗派。我甚至不会批评其他宗教。

所以这就是我的生活，我的修持，我的修行，如果我们之间有业缘，那很好。不要因为我修多杰雄登就说我是宗派主义份子。噶玛噶举有传承持有人，竹千噶举、竹巴噶举、香巴噶举；格鲁甘丹赤巴也有传承持有人；宁玛派也有传承持有人，难道他们全都是宗派主义份子，因为这些传承持有人都各守一个传承？甘丹赤巴不曾给人们授予莲花生大士法门的灌顶，难道这就意味他是在搞宗派主义？萨迦崔津及噶举派的传承持有人，或是宁玛派的传承持有人也不曾给人们宗喀巴大师法门的灌顶，不曾提倡宗喀巴大师法门的修持，难道他们也是宗派主义份子？我不这么认为。我认为每一个传承都有各自独特的修持，各自独特的传统，也有各自独特修得圆满证悟的法门。

所以如果甘丹赤巴不授予莲花生大士法门的灌顶，格鲁派的领袖、宗喀巴大师法座持有人、至尊甘丹赤仁波切、甘丹赤巴、宗喀巴大师法座持有人，如果他不授予莲花生大士法门的灌顶，他也没有那么做，难道这就表示他在搞宗派主义？当然不是。如果我不穿中国服饰，难道就表示我不喜欢中国？如果我不穿和服，是不是表示我不喜欢日本？当然不！如果我修多杰雄登，为什么我就是宗派主义者？给我证明我到底哪里搞宗派主义了？多杰雄登没叫我去伤害任何人，多杰雄登要我尊重所有的传承和佛法。多杰雄登跟我说，教导我要仁慈。你去找出来，在我的开示、我的人生、我的修持，我的演讲中，有哪一点证明我是宗派主义者？还是因为我修了多杰雄登，我就是宗派主义者？其他人我不知道。

所以如果甘丹赤巴不授予莲花生大士法门的灌顶，格鲁派的领袖、宗喀巴大师法座持有人、至尊甘丹赤仁波切、甘丹赤巴、宗喀巴大师法座持有人，如果他不授予莲花生大士法门的灌顶，他也没有那么做，难道这就表示他在搞宗派主义？当然不是。如果我不穿中国服饰，难道就表示我不喜欢中国？如果我不穿和服，是不是表示我不喜欢日本？当然不！如果我修多杰雄登，为什么我就是宗派主义者？给我证明我到底哪里搞宗派主义了？多杰雄登没叫我去伤害任何人，多杰雄登要我尊重所有的传承和佛法。多杰雄登跟我说，教导我要仁慈。你去找出来，在我的开示、我的人生、我的修持，我的演讲中，有哪一点证明我是宗派主义者？还是因为我修了多杰雄登，我就是宗派主义者？其他人我不知道。

或许有一些搞宗派主义的人修多杰雄登的法门，但这也不表示多杰雄登是宗派主义的。或许有其他人写了一些关于“如果你修这个或那个，多杰雄登会伤害你”的理论。针对这一点我不清楚，也不在乎，因为那不是我所修的。我的上师们，我的16位上师们都不曾向我诋毁其他宗派，多杰雄登在降神时也不曾诋毁其他宗派。至于我不修其他宗派的法门，不是因为我不尊重他们，而是我甚至根本不可能修完自身宗派的一切。如果你有一位妻子，就忠诚待她，为什么要有20位妻子。如果你有一间房子，就住在那间房子里，一台车，不管是什么。我不需要因为我修多杰雄登法门的关系，而去修其他宗派的法门来向人们证明我不是宗派主义者。如果你坚持要相信我是宗派主义者，那是因为你是宗派主义者，不是我。

不要在不认识我、没见过我的情况下，就对我做审判，就这么简单。所以多杰雄登的神谕媒从来都没有说过达赖尊者的任何一句坏话。格鲁派的高僧大德从不曾说过其他宗派或任何人，任何事的坏话，我曾在这些大师身边侍奉好几年，他们从不会这么说话。我本身尊重佛教其他的宗派，也尊重其他宗教。为什么？因为越是具有多元性，我们就越能带领更多人走上和平、慈悲和灵修的道路。

然后有人会说：“你应该公开你的修持，你应该要诚实，你在欺骗我们”我根本就没有在欺骗你。我修什么与你无关，你修什么也与我无关，但是我们都要达到修行的结果，那就是仁慈、慈悲和宽容，而不是粗俗、无理，指责他人及伤害别人。那么为什么我现在会说关于多杰雄登的修持呢？让我再解释一次。

第一，我的上师指示我在这个时候谈论这个修持，我遵循上师的指示，多杰雄登（也）是这么说。很多人给我写信，要求我谈关于多杰雄登的事情，于是我就说了。我是否抵触密续的行为准则？我没有抵触，因为我没有吹嘘自己是伟大的多杰雄登修持者，或是吹嘘我已经证得更高的成就，或说自己是个伟大的修行人，我根本就没在吹嘘。我只是向你说明我跟多杰雄登的关系没有政治色彩。我和祂的关系从来无关政治，而是全然的修行关系。为什么我现在告诉你？这是为了让世界其他多杰雄登修持者能站出来，表示他们和多杰雄登的关系也是如此。而透过站出来将事实和真相说清楚，或许和解的情景很快就会发生。我在为自己表明看法，我不代表任何团体，我不代表多杰雄登的任何团体，我不代表任何寺院或任何隶属单位，我是以詹杜固，詹仁波切的个人身份，为自己表明看法。我认为外头还有很多其他的人跟我持有一样的想法，但是他们或许没有发言的管道。这就是我发表看法的原因，这就是原因。

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所以我恳请达赖尊者和跟随他的人，请提供一个可以解决多杰雄登问题的方法，这问题没有减轻，反而越演越烈了。我是个无名小卒。我什么都不是，我只不过是一个关心世界的公民；如果我们能够在自己的社群里制造更多的和平，就能给世界和地球带来更多的和平。我以一名关心世界的公民之身份来呼吁，我的呼吁并不是基于对或错，而是认为一切的争执、粗暴行为、争吵、网上攻击和指控都必须停止，取而代之的是我们应该念诵心咒，我们应该修持法教，我们应该培养大悲心、慈悲，我们应该转化自己的心识和对治自己的我执，而不是去对抗彼此。

我不敢，也不会请求达赖尊者亲自出席或调停这一些。我认为他的部属可以解决这个问题。我认为由他的部属来处理会比较恰当。 所以，我认为最理想的情况是达赖尊者或他信任的人能安排一个会议，跟来自西藏、印度、尼泊尔、全世界的多杰雄登追随者的领袖坐下来，在伴随咖啡和茶，以及一个受到控制和中立的气氛下，配合录影的方式，好好讨论这个问题，把问题谈清楚。 你要知道，天主教徒跟随某些教法，其他派系的人士就说天主教徒不好，另一些天主教徒则说其他基督信仰的派系不好；另外，又有一些伊斯兰教徒说这个形式的伊斯兰教是不好的，那个形式的伊斯兰教是不好的。我并不是要批评任何形式的伊斯兰和基督信仰，我只想说，这些冲突都是人为的。我们必须停止制造这些冲突。 我是这个地球的公民，就像你那样，我们全都需要爱，我们都需要受尊重，我们都需要听到赞美，我们都需要关怀、关爱和善良对待。因此，说修持多杰雄登的人是坏人，并用粗俗的语言来伤害他们，说他们所信仰的不是佛教。这并不会令达赖尊者面子上好看。这不会令你面子上好看。

网上有一些人，不公开自己的身份，不显示他们的年龄、名字、地点，你对他们完全没有认识，但他们每一天，差不多时时刻刻都在侮辱其他人，几乎像自动生成的讯息，而我就给他们送上爱、光和慈悲，有时候我回应他们，但是大部分时间我都由得他们去。为什么我由得他们去？如果我们不知道你是谁，我们就不知道你的目的。你对他人加以侮辱，并不是在帮助达赖尊者，对西藏人的目标也没帮助。实际上，你只会让更多的人说：“为什么达赖尊者不解决这个问题？为什么达赖尊者不吭声，要他们停止这种行为和言论？为什么达赖尊者的部属允许这些？为什么人们用西藏、观自在菩萨和佛法之名来如此行动、发言和讲话？” 而且这些人之中，有者还会找出你的个人资料，加以扭曲，然后虚构出一套说法。那真令人惊讶。那并不是佛法。 你们代表谁？你们想要说服谁你是好的？你如何透过暴力的言辞，粗俗、无礼、恶劣的态度来说服别人？这如何可以帮到你？这有什么用？最恶劣的情况是你将面对法律制裁。为什么？我不认为世界上的人可以长久忍耐。法律会保护我们。所以我认为我们需要找到解决方案。我们需要一个双赢的结论。

我不希望达赖尊者受到任何伤害。我尊敬他，我爱他，我也非常珍惜他，而且会一直都这样。我不会因为我和他同是西藏人，而以爱国的方式来珍惜他。我珍惜他是因为他是一位伟大的佛教老师，而我珍惜佛教的教诲。就是那么简单。虽然我非常珍惜和尊敬达赖尊者，那是我的中庸之道，但我既不会放弃多杰雄登修持，也不会祈求多杰雄登去伤害任何人，即便是昆虫也不会，而多杰雄登也决不会答应伤害任何人。

你要知道，就像乃穹一样，多杰雄登过去400年来一直都透过西藏、印度和尼泊尔，以及国外的资深神谕媒降神。许多神谕媒。我遇过5至7位多杰雄登的神谕媒，多杰雄登曾经降神到这些神谕媒的身上。这些都是赤江仁波切栽培的神谕媒。如果你相信赤江仁波切的传承、修持及教诲是好的，那你也必须相信他栽培的神谕媒也是好的。若说他的神谕媒是假的、不好的、撒谎的，而赤江仁波切的教法却是好的，这是不可能的。再次说明，那是不合理的。而且，赤江仁波切本身也认证了许多杜固（转世上师）。你不能说这些杜固不是真的，杜固不存在，杜固是坏的，我们不需要一个杜固制度。赤江仁波切相信你需要杜固制度。他相信我们需要神谕媒，他也讲解金刚瑜伽母密续。为什么他修持金刚瑜伽母，你却说赤江仁波切所做的另外两件事是错误或不必要的？这种做法也很武断。无论赤江仁波切选择了什么，我们都应该说是好的。如果那些做法不能利益我们，我们可以不涉及，但也无需批评。

因此，赤江仁波切制造神谕媒，赤江仁波切给多杰雄登的灌顶。至尊赤江仁波切也广泛地教导金刚瑜伽母、经典和密续，以及转大法轮。为什么他所教和分享的一部分是错的？怎可能一部分是好的，另一部分却是坏的？赤江仁波切所做的一切都会带给我们利益。 他是至尊金刚持。他是赤江金刚持，金刚总持赤江仁波切。所以一位金刚总持赤江仁波切是不会有误的。从他的身、语、意发出的一切都是完美无瑕的。

为什么我的佛坛上有一张至尊达赖尊者，一张至尊宋仁波切，一张多杰雄登和一张至尊赤江仁波切的法相？ 为什么？用来讽刺你吗？不是。这是要告诉你，在1996之前，那是我们佛桌的摆设。在所有的格鲁寺院：“甘丹、色拉和哲蚌，以及许多居家：我的家和我上师的家，在拉章，在康村，在佛教中心，在美国洛杉矶的图登达杰林，我们有达赖尊者在佛坛上，我们有至尊赤江仁波切在佛桌上，我们有至尊宋仁波切在佛龛上，我们有多杰雄登在我们的佛台上，而且我们全都是这样来供奉的。突然间在1996年，这些不能放在一起。

老实说，我不认同对达赖尊者显示不敬，因为那对我来说是很难的。我这么说，完全不意味着我不尊重那些拥有不同想法的人。我不能放弃我在修行上对我的根本上师至尊宋仁波切的忠诚。我不能放弃至尊宋仁波切给我的修持，也就是多杰雄登，而且我选择在我的佛坛上，供奉至尊达赖尊者、至尊赤江仁波切、至尊宋仁波切和多杰雄登。那是我的选择，那是我修行上的自由。这跟中国没关系，跟西藏没关系，跟任何政治意图没关系，因为我没有参与政治。这只跟我的宗教信仰有关。我不相信多杰雄登可以伤害达赖尊者或任何人。我不相信多杰雄登是有害的，而且我有堆积如山的证据跟你分享，但我今天不会谈，我们即将推出一系列的长、短片，跟大家谈论这些内容。

我们要的是和平，我们要的是快乐，我们要的是宁静、和平，我们要的是透过禅修、沉思，让我们的心灵宁静，能够了解轮回的本质和培养善良和清净的出离心。那些是我们要的。让我重复一遍：多杰雄登修持者不会放弃多杰雄登，而另一方也不会修持多杰雄登，但是我们全都共享同一个海洋，我们全都共享同一个地球，我们全都享用同样的食物、空气，我们全都享有同一个国家、市区、城市，甚至是寺院。所以我们可以在未来的500年继续搞隔离，继续保持嗔恨，继续拥有恶心的感觉，并互相给对方套上恶名，抑或我们可以坐下来，就像好的佛教徒，就像好的修行人，就像好的人类，然后找个折中的方式，让双方都是赢家。让我们坐下来好好谈谈这个问题。

或许，如果多杰雄登是一个恶魔，也许达赖尊者、甘丹赤巴及所有的大师，也许让萨迦法王、噶玛巴、达赖尊者、顶果钦哲仁波切等大师们全都聚在一起，招来这个多杰雄登恶魔，再把他制服为一位护法，那么这个护法从此就不会有害了。 那是他们为莲花生大士做的。莲花生大士是制服乃穹的悟者。乃穹曾是一个恶魔，后来莲花生大士将他调伏，然后把他的灵魂收在桑耶寺，把他变成现在协助达赖尊者的护法。 或许这些大师可以一起坐下来，然后做个制服法会、火供法会、禅修法会、空性法会或任何法会，之后招来多杰雄登恶魔，将他制服和捆缚，告诉他：“你不能再伤害任何人了。从今开始，你会帮忙所有佛法修行人。知道吗？”若这些喇嘛无法那么做，还能做些什么呢？

或者，我还有另一个想法。你觉得这个怎样：请达赖尊者、萨迦法王、直贡法王、竹千仁波切、噶玛巴、夏玛巴、甘丹赤巴、夏巴曲杰、江孜曲杰、堪仁波切，或者顶果钦哲仁波切这些大师聚集在一起，做一场大法会，然后把多杰雄登的意识投到火里去燃烧，再把他的意识送到净土去。. 西藏人有一种特别的法会，叫做火供法会。火供法会的其中一个功能可以是把那种无法被改变、不能被约束，常制造干扰的邪灵招来，在智慧火中将他们的意识摧毁，那么他们马上就会投生到其中一个净土。 所以你不能招来一个邪灵，杀害他，然后说：“我赢了。”这不是美国的某种闹鬼节目。你知道他们以某个名义来驱魔：“你被驱逐了！”不是那样的。我们没有任何驱魔的电视佛教传教者。

所以你可以做的是这个――这些大师们可以做一场大型的火供法会。你可以想象所有西藏佛教的大师，每一位都拥有法帽和法座，他们都是高证量者――不要误会我的意思――他们坐下一起做火供，然后招来多杰雄登，接着燃烧他。结果就是我们从此不需要再讨论他，他已经死了。 这些火供旨在摧毁邪灵，这么做是出于慈悲，所以他们可以投生在净土。真的，那是他们所应该做的。Really, that’s what they’re supposed to do. 如果这些伟大的喇嘛无法毁灭和制约多杰雄登，这难道表示多杰雄登比他们全都厉害吗？想一想！

言下之意，达赖尊者、班禅喇嘛和这一切伟大的上师都不能在捆缚仪式中将多杰雄登制服，要他不再做坏事？你的意思难道是说这些伟大的喇嘛即便是通力合作，也没有能力在火供中燃烧他，再把他的意识转移到别处去？大家想一想，如果我们在火供法会中燃烧他，然后立刻将他的意识转移到善趣，人们就算要祭拜多杰雄登，他也已经死了。谁在乎呢？我的意思是，即使他们要收藏死人的照片，死了的多杰雄登，大家也不用再担心了。每个人都可以拥有“已故”多杰雄登的塑像、图片和唐卡，因为那只是在祭拜死人，已经无法再伤害人了，不是吗？

如果你是一位格西、杜固、仁波切、一位上师，在任何有寺院的国家，经常都会有人寻求帮助：“哦我生病了”，或“我看见鬼魂”、“我受到巫术的干扰”。每一位杜固，每一位格西，每一位仁波切都会遇到这样的情况，就在他们的所在处，总会有人告诉他们：“我面对巫术的干扰”、“我被人害了”、“我看见鬼魂”、“我被灵体附身”或是“我的朋友遭附身，你能帮忙吗？”有一本特别的经文，叫“嘎构（藏文音译）”（仁波切以藏语讲述经典名称），金刚瑜伽母的“嘎构（藏文音译）”或大威德金刚的“嘎构（藏文音译）”，有一种特别的经典是我们用来阻止某个邪灵，或控制某个邪灵，免于它们伤害被它们纠缠的人。每个传统都有这个经典，每个传承都有这种经典。

所以如果你是一位格西，如果你是一位杜固，如果你是仁波切，然后有一个人被邪灵伤害，你所坚守的清净出家戒，如果你是个僧人或僧尼，你的密续戒誓或你与上师们的三昧耶，或是你纯净的禅修，理应让你有一种力量，请原谅我的词穷，让你赶走及控制那些邪灵。所以如果你是一位杜固或格西或高僧或传承法座持有人，然后你批评多杰雄登，说祂会伤害你，多杰雄登是恶劣的，甚至切勿提起祂的名字，祂也具有破坏力，祂会伤害你。这是互相矛盾的，因为一方面这些杜固们、格西们、喇嘛们、大师们，瑜伽士或不管他们想如何自居的人都说：如果你皈依了（三宝），你就会免于任何负面的伤害，不管是来自鬼神或人的伤害，对吗？现在一方面你又说如果修持多杰雄登，或者甚至只要提起多杰雄登，你就会遭受伤害。

这是互相矛盾的。你要明白，因为如果你已经皈依了（三宝），你是不会遭受多杰雄登，或是任何邪灵的任何方式或形式的伤害，对吗？那么为什么要拿多杰雄登来当话题？如果一位喇嘛，或是格西没有办法控制像是多杰雄登的“邪灵”，那也证明他们的实力并不怎么样吧？坐在大法座上进行复杂仪式的高僧们害怕多杰雄登，或是他们教导你要惧怕多杰雄登，告诉你多杰雄登是不好的，用多杰雄登来影响你，这就否定了他们的地位，修持，传承，控制邪灵的能力。如果你是真正的修行人，你不会惧怕灵体，鬼魂或邪灵，因为它们不会伤害到你，因为你已经皈依（三宝）了；如果你是一位真正的僧人或僧尼，你也不会遭受伤害，因为你有皈依戒，也有出家戒（的保护）。

如果你是一位密续修行者，喜金刚、密集金刚、大威德金刚、金刚瑜伽母、如意摩尼度母、度母、文殊菩萨，时轮金刚（法门的修行者），如果你是密续修行者，那么这些邪灵必然不能伤害你，因为你把自己观想成本尊的形态，你的环境即是你殊胜的坛城，你坛城中的门卫将替你排除干扰，于是你是不会受到伤害的。而且如果你的坛城中还有其他人，你可以把他们留在坛城中保护他们，生起有力的坛城力场来保护他们。

所以邪灵不可能对你造成伤害。如果你是一位高僧，你是某些格西或上师，然后你告诉人们“哦，多杰雄登会害你，要小心，甚至不要提起祂的名字”，你是在否定皈依戒，你是在否定密续修持的法力，你是在自相矛盾，你是在跟别人说你不具有控制邪灵的法力。 提供一个简易的解决方法：进行一场大法会仪式，降伏多杰雄登，如果祂能被束缚，如果祂是邪灵，祂必定能被束缚，但是如果祂是一位菩萨，祂不可能会受到束缚。所以进行一场仪式，降伏多杰雄登，逼使祂发誓不再伤害任何人，然后大家从此之后不必再提起祂。故事就完结了，大家都可以省下很多力气。

第二点是，或者如果你没办法将祂降伏，那是因为你法力不足，我不知道。那么所有的喇嘛可以聚在一起，一同进行火供法会，毁灭多杰雄登的心识，让祂在三善趣投生，这就是火供法会的目的。如果所有的高僧们没办法做到这一点，然后一直说多杰雄登是邪恶的，多杰雄登会伤害你，那这说明了什么？这其中传达了什么样的讯息？将祂控制住，否则就是将祂放入火供中，停止谈起多杰雄登了。 如果你没办法控制祂，或没办法用火供法会消除祂，那祂必然是文殊菩萨，因为佛菩萨不可能被束缚或消灭，因为佛陀没有遭受伤害的业力，所以祂是不会遭受伤害的。

为什么高僧们可以制服邪灵，做火供法会驱除恶能量，给你护轮王、护轮，给你庇佑、加持，保护你免于邪灵的干扰？事实上，普巴金刚、狮面空行母、马头明王、金刚手菩萨全都可以驱逐邪灵。所以如果情况真是如此，为什么我们不能摧毁多杰雄登的恶灵？难道你要告诉我观自在转世达赖尊者不能做火供吗？他不能用捆缚仪式来约束多杰雄登，因为多杰雄登比他更强大吗？为什么我们常要把多杰雄登挂在嘴边？为什么我们在告示牌上写明：“如果你修持多杰雄登，你就不能进入这间餐馆，你不能进入这所医院，你不能进入这个公共礼堂，你不能进入这所寺院，你不能担任任何公职，你不能成为护士，你不能成为医生，你不能出席达赖尊者的开示，但是犹太人、苏联人、撒旦信徒、巫师、巫毒师、自然界众生、自然界鬼魂等，每个人都可以出席达赖尊者的开示。 你知道不是所有的巫毒师……有一些巫毒师的确祭拜恶灵，但不是全部都会伤害他人，束缚他人。他们插小针，招来邪灵和伤害那个被插针的人，但是他们可以出席达赖尊者的开示。他们实际上在祭拜真正的邪灵，也有一些人祭拜撒旦。我的意思是有些人相信撒旦是邪恶的。我不想卷入这场哲学辩论中，但是有些人的确祭拜撒旦。他们至今依然用动物的血来祭祀。他们可以出席达赖尊者的开示。他们可以到那些医院和其他地方。

你们想一想，在这个地球上，我们拥有上千种文化，上千个种族，上千种类型的人，不同的宗教和分支，不同的信仰或无神论。 我们有黑、白、黄皮肤的人，我们有矮的、黑的、男的、女的。我们有白的、高的，我们有褐色、蓝色、紫色，我们有黄皮肤的人。我们什么人都有。我们有印度教徒、佛教徒、犹太教徒、基督教徒、巫毒教徒。我们有修持巫术、邪术和祭拜撒旦的人。在地球上的这些人都可以出席达赖尊者的讲座，唯独多杰雄登修持者不能，因为达赖尊者的教诲里是这么说的：如果你修持多杰雄登，你是不被允许出席的，其他人都可以。

那种事如何发生？那又会制造什么？当你出席达赖尊者的讲座时，在某一侧却有吐痰，出示不雅手势，拍打围裙的人。当西藏，妇女拍打她们的围裙时，就表示她们在诅咒你。西藏妇女用拍打围裙来诅咒人。西藏妇女婚后穿围裙，未婚的西藏女生则不穿围裙。所以如果她们身穿围裙，按照西藏的传统，就表示她们已经结婚。这些西藏男女出席达赖尊者在世界各地的开示，然后你也会看到这些女人对着僧人、格西、上师、人们，以及任何修持多杰雄登的人拍打身上的围裙。你知道她们在做什么，她们拍打的时候，就是在诅咒你，希望你厄运临头。这是西藏女人诅咒人，给你送上伤害的一种特别方式。

所以，达赖尊者在礼堂里，外面是这些拍打围裙的西藏妇女，达赖尊者却在里面教授宽容、慈悲、大爱，念诵Om Mani Padme Hum，不要伤害众生……但她们却在外面那么做。 西藏领导人难道不应该说些什么吗？我认为西藏领导人，不是达赖尊者，应该发言：停止粗俗言语、粗俗讯息，停止咒骂雄登修持者，停止指控他们任何东西，停止这么做，这已经造成很多伤害了。 我认为西藏领导人应该那么做，因为那是任何领袖的责任：在他们的社群里制造和平、宽容与和谐。.

任何国家或社区、城市，甚至是家庭的领袖，不管母亲，还是父亲是家庭的支柱，这些家庭、社区、住宅区、国家、县市、联合国的领袖，必须发言、行动、演讲，而且发起制造和平、和谐、宽容的行动，而不是制造分隔、偏见、成见和厌恶。有些人可能会说：“西藏政府没有要我们讲这些话，藏人领袖没有讲那些话。” 但是他们不吭声，就是在纵容这种事。 没有什么比看着某个人做坏事，而我们不吭声来得更严重。你不能在一旁说：“我没有做，是他们这么做。”如果你允许那些事发生，其实比那些人去做来得更严重，因为你允许他们那样做。所以某个人坐在一旁，讨论着要杀害你的母亲，殴打你姐妹，你却说我没做，就让他们去做吧！

你不是应该保护他们的吗？所以任何领导、领袖，家庭里母亲和父亲的任务，就是确保兄弟姐妹和小孩不发生争执。这是一个市长对城市的责任，一个州长对州的责任，一个总统对国家的责任，一个国王对王国的责任，一个皇后对其领域的责任，一个联合国秘书长对联合国的责任。这些领袖，无论大或小，都要制造和谐、宽容、和平和谅解，而且如果有任何争执，一定要千方百计避免它延续下去；此外，还要发讯息给对方，另一个组织，分歧的另一方邀请他们前来对谈，一起坐下来谈话，一起找寻解决方法，一起找寻一个和平的方式，一起找寻双方都会开心的决定。

我不要西藏领导者失败，我不要任何人没面子。我本人想要一个解决这个争议的方案。我不要空谈多杰雄登是好，是坏，因为有堆积如山的证据说他是好的，也有些人提供证据说他是坏的。我不要谈白或黑何者比较优越。白和黑必须和谐、公平的生活在一起。美国有一段时间，黑人是低劣的，他们不能和白人享有相等的权利。那是错的！我不要谈谁比较低劣，谁比较优越，因为这些根本就不存在。我要谈怎样让黑和白，褐和黄和红，全都和平共处在我们的世界里，快乐、宽容地共处。

我不要谈哪个宗教比较优越，哪个宗教比较好，哪个是错的，哪个是对的，哪个是好的，哪个是坏的，哪个会把你们带到地狱，哪个会带你们上天堂。我不要谈宗教的那些内容，因为那会没完没了。它不会有尽头。我们打从几千年前，自从有了宗教就开始谈论那些了。人们一直用宗教的名义来互相残杀，那是必须停止的。宗教不会伤害人，带来伤害的是人们（对宗教）的错误解读。 所以我不要谈哪个宗教是好和坏，哪个是优越的。那都是错的。

所有宗教都是好的。我不要谈，不想听，也没兴趣听哪个种族比较优越，哪个文化是最好的，哪个国家是最好的，我没有兴趣。如果你出生在马来西亚，如果你生于新加坡，如果你在美国出生，那对你来说就是最好的国家，你要好好利用它，就那么简单。我们不需要谈谁比较好或差，因为那是很主观的。所以让我们来谈谈每一人都需要什么。我们需要和平；我们务必停止伤害我们的环境；我们必须停止温室效应；我们需要保存和挽救我们的臭氧层；我们必须确保我们的孩子在一个充满道德、善意和慈悲的社会里成长；我们必须消除种族歧视；我们必须消除性别歧视；我们务必消除对性倾向持有的偏见；我们必须消除那些利用宗教、文化或种族之名来伤害他人的人。我们需要停止这一切。

关于多杰雄登的问题，有一方说他是好的，有一方说他是坏的；在美好的伊斯兰教里，有人说它是好的，有人说它是坏的。在美丽的基督信仰里，有人说基督信仰是好的，有人说那是坏的。同样的事情也出现在印度教、犹太教，这种事情不断重复，它不会就此结束。我们没有必要因为宗教、种族、文化、差异而浪费时间互相嗔恨。我们没有必要再浪费任何时间在这些事情上。我们需要利用我们简短人生所剩余的时间在爱、宽容、接受与和睦共处上。无论我修持多杰雄登与否，我就在这里。无论你修持多杰雄登与否，你也在这里。问题的答案并不是要指控你或我是坏的，或者是消除你或我，答案是我们要如何和睦共处，拥有宗教信仰自由，相互合作和体谅。那才是关键。而且藏人领袖必须接受教育，必须跟随时代和进取，主动接触那些示威者，因为他们是为了某些事在示威，他们对某些事有所不满。

与其向示威者发出卑鄙、粗俗的评语，不如找寻一个解决方案。找出解决方案是每一位领袖的责任

不要一直说那些示威者是在对抗达赖尊者。他们只不过是普通的僧人和僧尼，他们只是普通人、平民百姓，而且他们辛苦存钱，跟公司请假，暂停他们的修行和禅修，在冬日里到那里去，在雪中向达赖尊者示威。 如果你希望那些示威能停止，那就要停止向他们发送恶劣、粗俗的评论，停止贬低和不断地攻击他们。西藏领导者应该召集他们，坐下来说：“你为什么示威？”然后找寻解决方案。西藏领导者跟他们坐下来讨论，并衷心尝试跟那些向达赖尊者示威的人共同找寻解决多杰雄登问题的方案后，若他们再继续示威，那才表示有问题。你要知道，如果这些人在示威，而我们不向他们伸出援手，也不去了解发生什么事，我们算是什么样的领袖？我们公开演讲，对世界解释宽容、大爱、慈悲。我们跟每个人说要以对话来解决问题。藏人的领袖，尊贵的达赖尊者倡导以对话、慈悲、宽容来制造一个更美好的世界，好让大家能和睦共处，然而，却有人在外面向尊贵的达赖尊者示威。我很尊敬地请求尊者派人前去了解他们究竟对什么不满，让你的部属跟他们坐下来，把事情摊出来谈，解决它，好让他们不再示威。 那是每一名领袖都会做的事。 世界上所有的领袖都会坐下来讨论。甚至有一些用暴力来伤害他人的宗教激进分子，即便是那样的人，他们的领袖还是尝试跟他们坐下来对谈，尝试了解发生什么事，想办法帮助他们。那就是一个领袖、一个政府或社会支柱的任务。

这些人是为了多杰雄登禁令而向达赖尊者示威。无论有没有禁令，让我们不要玩文字游戏。实际上就是有禁令，不用多说！我在印度亲眼看到，我在寺院里、藏人社区内亲眼看到，我在我的朋友群中亲眼看到，我有数百位朋友居住在藏人社区，禁令是实际存在的。为什么说有禁令？因为如果你修持多杰雄登，你就不能去西藏政府的办公室，你不能去医院，你不允许去，因为那里有告示牌禁止你去。你不允许参加达赖尊者的开示。慈悲的佛说你不能出席他的开示，因为你修持多杰雄登。慈悲的佛这么说。那中间有些矛盾。观世音菩萨在这个地球上转世的是达赖尊者，而达赖尊者却害怕多杰雄登修持者出席他的开示，将会对他造成伤害？那是不可能的！达赖尊者不可能被伤害。

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多杰雄登修持者不能跟他的弟子混在一起？为什么不能？佛陀的弟子本应帮助每一个人，甚至是幽灵和邪灵。就算在佛教的仪式里，当我们做供养的时候……在灌顶之前，我们供养回遮朵玛（Gegtor），我们念一遍 OM SUMBANEY SUMBA HUM GIHANA GIHANA HUM GIHANA PAYA GIHANA PAYA HUM ANAYA HO BAGAWANA BIHARAZA HUM PHET 。 有这么一项仪式。而Gegtor，Geg是障碍制造者，而‘Tor’则是朵玛。在灌顶之前，你甚至会向障碍制造者供养朵玛，所以我们有地主，我们还有地主仪式，向地主做供养，不伤害他们，不损害他们。 在佛教的仪式里，你不伤害幽灵和邪魔，以及一切具伤害性的众生。你透过给他们供养一些食物，跟他们好好谈，要他们不去害人。所以说，每一个人都可以出席达赖尊者的开示。

我不是说所有人都想要出席达赖尊者的开示，我是说当你展示这样的告示牌，说明除了多杰雄登修持者外，每个人都可以出席……这不会让达赖尊者有面子，因为如果他是一位佛陀，他不可能被伤害。那也不会让他倡导的宽容、大爱和慈悲的说法具有说服力，因为那种做法并没有显示慈悲和宽容。

那些向达赖尊者示威的人，我不是说他们是对或错，我只是说他们对某些事怀有不满。请派人跟他们谈谈，请跟他们开会，然后解决这个问题。他们对某些事情不满，但他们不是精神病人，也不是疯子，他们不是中国政府聘请来制造麻烦的人，他们没有在印度示威，他们只在西方国家示威。 他们没有轰炸任何人，他们没有杀害任何人，他们没有伤害任何人，而且他们也不会那么做。我相信他们大部分都是好人。他们只是有不同的信仰，而且他们只是对自己所遭受的对待感到不满。 所以坐下来跟他们谈。那不是领袖的工作吗？对谈？

解决问题？我再次说明：我没有预设或胆敢请求达赖尊者去做这一些。我不敢这么预设。我对达赖尊者的信心从未动摇过。我在蒙古和西藏文化里成长，从小就尊敬达赖尊者，这不可能就这样从我的心中抹杀。达赖尊者说的某些话会让我想知道究竟发生了什么事，但我对达赖尊者所说的许多话都很认同。当然我也没有必要认同他所说每一件事。我不希望达赖尊者受到伤害，我不希望破坏西藏目标，无论目标是什么，但我不也希望激怒中国政府。

为什么？以种族歧视言语侮辱中国人，说他们是坏的、邪恶的、可憎的，那是错误的做法。我肯定有些中国人不好，但是我不认为我们可以单凭几个人就对整个种族下判断，而且我认为中国政府有他们该如何统治自己的国家的政策。 我才疏学浅，对评论那么庞大的课题也不在行。我不参与政治。 然而，我谦逊和单纯的看法是：我认为西藏领导者应该开始跟中国政府建立友好关系，那样他们才可以携手保存西藏丰富的遗产、语言、文化和宗教。 无论什么，不管我们喜不喜欢，这就是事实。西藏位于中国，西藏现在是中国的一部分。世界上每个民主的政府都认同这种说法。我并没说自己支持或反对。世界上每个民主的政府都承认西藏是中国不可分割的一部分。我重复，不可分割。那是事实。我肯定西藏人对此不满意。我肯定有一些人对此不满，他们有权利这么想。但事实是西藏是中国不可分割的一部分，受中国政府管辖，而无论中国发生什么事，全都取决于中国政府明白吗？既然这都取决于中国政府，那么无论西藏发生什么事，也都取决于中国领导层。

可见，如果在印度的西藏领导层，无论他们是谁，能够跟中国领导层建立友好关系，停止对抗和激怒他们——请原谅我词汇不足——跟他们交友，然后一起合作，也许可以跟达赖尊者共同保存西藏的文化、语言和宗教。如果我们一直讲中国的坏话，并且称呼他们为狗，说他们邪恶和黑暗等，老实说那不会让他们开心，你也不会得到任何好处。 如果你要解决一个问题，你不会向那个你需要会见的人投石头。你需要给他们端上一杯茶，坐下来，跟他们做朋友，然后再慢慢谈和解决问题。所以激怒中国政府决不会让西藏人达到目的。

我对这些事并没有政治看法，但我会告诉你事实。我只会当几年的西藏或蒙古人，然后我就会死去，而我的下一世将会变成其他的种族，所以我对任何类型的民族主义都不执着。我对本身的修行比较有兴趣。我拥有什么身体，我在前世有过什么身体，我曾在每个国家生活过，我也像每个人一样曾投生在每个国家。我曾是外星人，我曾是动物，我曾是幽灵，我曾是鬼魂，我曾是天神，我曾是这些，一次又一次，而且我会不断地转世，直到成佛为止。所以不管来世我会成为什么国籍并不重要，只要我可以继续亲近具格上师、修行佛法，训练我的心识，继续修行的路直到像释迦牟尼佛那样成佛为止，那才是我关心的。所以我不是那么民族主义，但是在我谦逊、单纯，甚至过分单纯的看法中，我认为西藏领导者应该竭尽所能跟中国领导交友，共同找寻一些方案，因为西方领袖不会做出对抗中国的任何事。事实上，西方领袖必须让中国对他们感到满意。藏人已经对中国示威50年了，但至今仍旧没有改变。所以很明显的，那个方法没效，就算他们再示威50年也一样。

所以我认为最好的方式是对话。对话、对话、对话。西藏和中国之间的问题，需要透过对话的方式来解决，而且若要跟那些人对话，跟任何人对话，你都不能对抗他们。多杰雄登问题同样需要透过对话来解决。对话是最重要的，因为透过对话、互相尊敬、善语、良善的动机，我们可以解决问题，任何问题，包括多杰雄登的问题。这不是我们要的吗？ 难道那不是我们要做的：解决问题？我要的就是解决问题，我每天都祈求多杰雄登问题可以解决，而且让双方都高兴，正方和反方都一样，我每一天都这么祈求。我的一生当中，从来不曾祈求多杰雄登去伤害任何人，以多杰雄登的名义去伤害他人或要多杰雄登伤害他们。即便我要多杰雄登去伤害他们，我也不认为多杰雄登会听我的。因为逻辑很简单，达赖尊者的根本上师不会祭拜恶魔或鬼魅。他们都是修行境界极高的人。

我想说的也仅是这些。我还有很多话要说，但是我觉得够了。 总括而言，我今天所说的，百分之百是出于想和解的态度。和解些什么？和解一切在多杰雄登与反多杰雄登人之间的负面言语，这一切必须告一段落。这样的事情正危害佛教。修持多杰雄登法门并不会危害佛教，因为400年以来我们一直都在修这个法门，这个法门未曾危害佛教，佛法未灭，格鲁派未灭，没有人因此死去。只有从1996年至今，修持多杰雄登法门才突然成了一件危害佛教的事。修持多杰雄登法门并没有危害佛教。赤江仁波切不曾危害佛教。宋仁波切不曾危害佛教。耶喜喇嘛直到他圆寂为止都修多杰雄登，他也不曾危害佛教。没有人在危害佛教。唯有人们自称是佛教徒，却不控制自己的身语意，这样才是真正危害佛教的行为。第一，这是我所说的和解的精神。

第二，我所表达的这一切并没有要对至尊达赖尊者有任何不敬的意思。.尊者也是我其中一位上师。我尊重他，也希望有一天我能出席他的开示。我希望他会同意和允许我，让我有幸能出席他的开示。同时我并没有假定，或指示，或是坚持尊者一定要亲自做些什么。或许请允许我给藏人领袖提供一个小小的建议：他们应该向尊者咨询，找出和解的方案，因为那些示威对任何人都没有好处，示威者也不是不好的人，有些事情出错了，我们需要解决它，把问题提出来讨论，我们需要沟通。我不希望反多杰雄登的人们遭受任何伤害。对于所有你发给我的具伤害性、负面、粗俗、丑陋及威胁的言语，我很抱歉，因为我的修行给你这么多的伤害，然而，这本来就没有这样的意思。 我为你的感觉受伤道歉，而不是为我的修行而道歉。

同时，世界各地所有多杰雄登的修持者，我们要保持和平的态度， 我们要慈悲，我们要正确地代表嘉杰赤江仁波切、嘉杰宋仁波切、嘉杰帕绷喀仁波切及多杰雄登，展现宽容和仁慈，并且发言、解说和教育人们（关于我们的修持），勇敢地继续修持。.

我们没有做任何错事。我祈愿至尊帕绷喀金刚持长寿，这一世的帕绷喀仁波切。我祈愿这一世的嘉杰赤江仁波切，嘉杰（赤江）卓图仁波切长寿。我祈愿至尊宋仁波切的增长和长寿。我祈愿至尊达赖尊者长寿千岁。我祈愿所有的传承法座持有人，所有传承的传承上师们长寿、安乐，我将功德回向于此。最后，如果我过去几个小时的言论中有任何地方冒犯到你，伤害到你，我真诚地致上歉意。我并没有要伤害任何人的意思。

我必须继续我的多杰雄登修持，因为我已经答应我的上师我会这么做。如果我的上师还未圆寂，那么我就可以请示他：“我是否应该继续？”唯有我的上师能让我放弃或继续我的修持，在他的允许下。 即使是我上师的转世也不能这么做，唯有我的上师。达赖尊者温和地劝告我们不要修（多杰雄登法门），但是宋仁波切指示我修。宋仁波切已经圆寂了，于是我不能请示他“我是否能停止修持？”我不会担心多杰雄登会伤害我，因为祂不会这么做，我担心的是我违背对宋仁波切的承诺。既然宋仁波切已经圆寂了，而我也不可能请示他我是否可以停止修持，而尊者仍然在世，我可以请求他“不要叫我放弃修持”，因为我会违背我对宋仁波切的承诺。我进退两难，请体谅。

我修持多杰雄登修持是我个人的事情，那是我的自由选择，请你不要禁止我进入餐厅、医院、公用礼堂及达赖尊者的开示。请不要禁止我，还挂上告示牌，说我是污秽的，人人应该远离我，说我崇拜邪灵，说我拿了中国政府的钱，说我憎恨达赖尊者，说我是叛徒。请不要因为我修多杰雄登法门而这么说，因为当你这么说，你也是在针对400年来所有修持多杰雄登法门的我的传承上师们，以及所有格鲁派上师及大师们做相同的指控。这不是事实。

谢谢你的聆听。如果我说了什么让你不高兴，请原谅我，我的本意不是如此。我为尊者致上最深的敬意。我祈愿西藏和平、安乐及增长。我祈愿中国政府和中国享有和平、发展及安乐，也祈愿中国和西藏能有友好关系，以他们认为有必要的方式，我不是在这里做政治评论。我希望所有反对多杰雄登的人们，请你们宽心接受选择的自由，不要说出任何一句排挤任何人的话，或是针对多杰雄登修持者做出不公的评语。我请求多杰雄登修持者理解，有些人跟多杰雄登护法无缘，他们会有邪见，他们会说出那样的话语，我请你们原谅他们，要宽容，但是要无有畏惧地继续你的修持，发言并且分享。

我会分享多杰雄登的修持，因为这是宋仁波切赐予我的修持，宋仁波切所赐给我的一切不会有错。我遇见需要帮忙的人们。要无有畏惧地修行，并且继续你的修持。同时，我祈愿每个人能了悟空性，并且证得圆满菩提心。祈愿你和我，祈愿所有人都能像释迦牟尼佛于2500年前在菩提迦耶所做的那样，获得圆满证悟。

祈愿所有的佛教徒都享有宁静。祈愿我们能和谐、融洽，互相尊重，团结起来实修佛法以达致佛陀的成就。祈愿佛教徒能在这个地球上，为世界和平尽一分力。希望我们能制造更多跨宗教的对话及和谐，希望当事情不如意时，我们能马上进行对话，把事情处理好，进行沟通，排除问题。希望没有人会保持愤怒或不愉快或生气。对话是关键。非常感恩。

我会向尊者供养一条纯白色的哈达，象征我纯净的发心及最深的敬意。我会给透过宋仁波切给予我佛法教诲、透过赤江仁波切编撰和评述的文字给予我教诲的传承上师们做哈达供养。我会给我的至尊根本上师、我的上师、我的大师、我的皈依，至尊嘉杰宋金刚持做供养。我会给世界和平护法多杰雄登做供养，祈愿我能给众人带来无量的利益，祈愿我能实修大悲心和宽容，以便看到娑婆的实相，然后培养无比的出离心、菩提心，以及空性正见。谢谢。

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