The 100th Ganden Tripa (Ganden Throneholder)

Statement of His Eminence The 100th Ganden Tri Rinpoche (Head Of the Gelugpa Sect) regarding the worship of gods and protectors As stated ! His Holiness the "alai #ama in his recent speeches regarding the worship of gods and protectors$ the si% ma&or monasteries summoned gatherings at e'er! le'el ( monastic assem l!$ monastic administrators$ monastic sections$ indi'idual mon)s ( where'er deemed necessar!* Signatures and finger prints of e'er! indi'idual mon) supporting the an on worshipping such du ious deities ! an! indi'iduals or groups had een su mitted* + m!self attended these meetings and made essential clarifications on merits and demerits of such worship* ,onse-uentl!$ + had a deep satisfactor! feeling that this contro'ersial issue was finall! sol'ed$ creating a peaceful atmosphere .as stainless as the s)! and as pure as the earth*. /ut unfortunatel! a handful of mon)s from certain monasteries committing .the downfall of negligence ( reach of an ordained mon) for neglecting the correction of their faults). created more im roglio and crisis in our communit! ! stic)ing misleading information and distri uting pamphlets without an! sense of loss o'er their time$ energ! and mone!* This polemic is not similar to the communal conflicts etween the Hindus and the 0uslims* This is an inter(sectarian theological strife caused ! misunderstandings$ which certainl! can e sol'ed through clarifications and correcting the things ! reminding their misunderstandings and the fau% pas* Thus$ e'er!one must stri'e in understanding the truth ! which we can graduall! sol'e this issue* /! &ust stating the practice of its worship ! the earlier great lamas and '!ing for the right to faith and elief does not 'alidates the stand* As the great #amas of the past 'isuali1ed the union of the mind of peaceful and the wrathful deities$ it appears to them in a pure form* +t is completel! different from the worship ! an ordinar! person li)e us whose mind is filled with continuous flow of deluded emotions* ,ontemptuousl! gra'e is the act of alleging rift etween His Holiness and the great masters of the past with reference to this worship* This demonous act of presuming one2s lama as an ordinar! person and misconcei'ingl! o'er(estimating and under(estimating the realities is a heinous act$ committed out of one2s delusion(ignorance* Thus$ it is ad'isa le to e conscientious* +f it (Shugden) were a real protector$ it should protect the people* There ma! not e an! protector such as this$ which needs to e protected ! the people* +s it proper to distur the peace and harmon! ! causing conflicts$ unleashing terror and shooting demonous words in order to please the "harma protector3 "oes this fulfill the wishes of our great masters3 Tr! to anal!1e and contemplate on the teachings that had een taught in the #amrim (stages of path)$ #o&ong (training of mind) and other scriptural te%ts* "oes de'oting time in framing detrimental plots and committing degrading act$ which seems no different from the act of attac)ing monasteries wielding swords and spears and draining the hol! ro es of the /uddha with lood$ fulfill the wishes of our great masters3

The 0aha!ana teachings ad'ocates4 altruistic attitude of sacrificing few for the sa)e of man!* Thus wh! is it not possi le for one$ who acclaims oneself to e a 0aha!ana$ to stop worshipping these du ious gods and deities for the sa)e and enefit of the Ti etans in whole and for the well( eing of His Holiness the "alai #ama* +n the 5ina!a (/uddhist code of discipline)$ it is held that since a contro'ersial issue is settled ! pic)ing the mandator! twig ! .accepting the 'oice of man! ! the few. the resolution should e accepted ! all* As it has een supported ! ninet! fi'e percent it would e wise and ad'isa le for the rest fi'e percent to stop worshipping the deit! )eeping in mind that there e%ists pro'isions such as the four Se'ere 6unishments (7an tur 1hi)$ the se'en E%pulsions (Gnas d !ung dun) and the four ,on'ictions (Grangs g1hug 1hi) in the 5ina!a (,ode of "iscipline)* +f we a ide and adhere to the 'ows and teachings and are a le to protect$ preser'e and flourish the teachings$ we need not feel dou tful and confused when we ha'e countless deities as numerous as the stars in the oundless s)!* And it is -uite possi le that a fa)e deit! ma! appear to us caused ! our ignorance and contaminated actions* As Horton ,henmo2s (Hor ston chen mo) 0ind Training #i)e the ra!s of Sun (/lo s !ong n!i ma8i od 1er) States9 At this period$ when this realm of e%istence is filled with eings whose actions of od!$ speech and mind are engaged in harming others$ the "harma protectors$ the gods and the 7agas ha'e left for other uni'erse to protect the teachings and the four categories of /uddha2s disciples* And on the other hand$ the power and the spells of the de'ilish non( humans$ who en)indle the e'ils$ increase and ecome powerful* The!$ assuming the form of religious practitioners$ cause e'er! calamities and sufferings in this world and cause 'arious o stacles to the "harma practitioner* There are man! gods and 7agas assuming the form of the powerful ones and granting oons* :hat certaint! is there in god whose appearances are e'er changing$ o stacles efell on persons who had the 'ision of e'il spirit in the form of white 0an&ushri* +n the past$ Tendar$ a slain 0ongolian a ot of Sera ;e monaster!$ too is said to ha'e had the 'ision of an image similar to that of ;e Tsong)hapa$ ut had to undergo man! o stacles* And$ in our ritual te%ts$ it had een said that there are man! demons and spirits who assumes the form of a deceased and inflict sufferings to their sur'i'ing relati'es* And man! fire sacrificial rites are meant to anish and ward off these outer e'il forces* E'en amongst the retinue of the great protector$ 5aishra'ana$ there hides man! terrif!ing demons* And$ as for the fifteen directional protectors$ there are 8the fifteen e'il protectors2 that are to e su dued through 6hur a rituals and the 8fifteen godl! protectors*2 And as for the si%t! two ,ha)rasam'aras with reference to the su dua les and the su duers$ it is held that there are si%t! two e'ils that are to e su dued* And if the practitioner does not a ide ! the 'ows and if he were not free from desire and attachment$ the power of the e'il deities would increase and would cause more harm than good* +f we worship or in'o)e gods and protectors with a mind focusing on the nine apprehensions of conceit as the center of our meditation and practice$ then it is said that the god and protectors$ if good and real would ne'er fulfill !our wishes ut would e as dangerous as holding a urning thunder olt in !our hand* His Holiness clearl! -uoted from the life stor! of ,hang)!a Rolpai "or&ee$ the anishment of "holg!al from the Ganden area ! the great

throne(holder 7gawang ,ho)dhen out of his innatel! pure mind which is free from an! misconception* And$ the life stor! of ;am!ang <h!entse :angpo written ! "ho "rupchen relates9 :hile <h!entse :angpo was imparting Tantric teachings (rg!ud rtag pa gn!is pa) at "erge #hundrup$ Shugden approached to listen to the teachings sa!ing$ .As !our e%planations are good and the teaching are elegant$ + felt desirous in listening to it*. Thus not onl! humans$ ut e'en the ferocious non(human too swarm around the nectar of his teachings* :hen such great Rime! #amas (non(sectarian lama) for ids the worship$ it must e )nown that it is undou tedl! true that these arise out of our own misconception* :hat certaint! there is in such misconcei'ed appearances3 Once when Arhat =pgupta was gi'ing teachings$ an e'il spirit tried to interrupt him ut found him in'inci le* =pgupta then said$ .+ had ne'er seen the /uddha* Thus$ e'il one$ assume the form of the /uddha*. The demon instantaneousl! assumed the form of the /uddha* Out of deep re'erence$ when the great Arhat was a out to prostrate$ it is said that the demon una le to ear the sight changed himself into his real form* And in <hedrup Rinpoche2s te%t 8The Great E%planation of <alacha)ra ("us2 )hor ti) chen)2 states that the de'il Gara :angchu) tried to interrupt Galo in his practice ! assuming different forms and protecting him and at times approaching him for teachings* /ut Galo sought the initiation of Shemar$ and therefore$ turned in'ulnera le* Thus$ there are numerous other analogies pro'ing falli le nature of these spirits and demons$ which assume godl! images and fulfil some tri'ial wishes* And at times$ worshipping of gods e'en if it e real$ had to e stopped* "uring the >1 da!s 0olam festi'al in #hasa$ performing in'ocations and trance rituals of deit! <armasha of #hasa was prohi ited* +t is held that ,hushur Tenpa Tsering$ a cruel chieftain$ died and was orn as an e'il spirit in the localit! of Sam!e 6e)ar* This e'il spirit dropped poison in the utensil meant for the mon) assem l! at the 0olam festi'al* /ut the "harma protector 7echung perforated a hole from eneath the utensil with cloth( spear ! which the afternoon tea could not e ser'ed* +f candidl! e%pressed$ <armasha was held guilt! as the accusation and allegement fell on him* "uring the commencement of the 0olam congregation$ the disciplinarian of "repung monaster! sternl! declared his warning in the <armasha in'ocation hall9 .7o one shall$ during the >1 da!s 0onlam festi'al$ urn e'en an iota of incence as dimuniti'e as the reath of a guinea pig nor shall one offer Torma as small as the tin! thump* 7o musical instrument shall e pla!ed* How can ,hushar Tenpa Tsering$ a man who had entered the heart of e'il(spirit$ e the minister ;atri ,hanchi) (<armasha)3. Thus$ there is no certaint! in the appearances caused ! our <armas as the sa!ing goes9 A single o &ect concei'ed with disparate mind is held to e a non(esta lished e%istence :hen one is attached to the doctrines$ it is no different for getting attached to wealth and riches* +t is stated in A hidharma)osa (0ngon pa md1od) as9 6ride$ arrogance and haughtiness Are out of attachment to one2s attri utes ?Thus$@ such mind are full! o scured* And$ the great ;e Tsong)hapa had stated9

+t had een said that if one does not meditate anal!ticall! on the tenets with an un iased anal!tical mind$ ! a andoning discrimination out of attachment towards oneself and a'ersion towards other$ one would fore'er e tightl! ound in this c!clic e%istence* Thus$ we must understand that this statement is a uni-ue teaching gi'en to us out of great compassion* Thus$ our disputes and arguments are out of attachment and if )eenl! e%amined with an un iased mind$ we would come to )now that there is not a single good thing that is in conformit! with the "harma* :hate'er ma! it e$ god or e'il spirit$ there is no restriction in worshipping it* One had not understood the asic definition of the uni'ersall! acclaimed 8Right to faith and elief*2 A short definition of it can undo the )nots and clarif! the misunderstanding of this principle* An indi'idual has complete freedom whether to ha'e faith in a particular religion or not* Again$ an indi'idual has complete freedom whether to ha'e elief in a particular religion or not* Thus$ according to this principle$ no one can e forced into particular religious s!stem* This itself ecomes an answer to their allegement* :e most pro a l! sa!$ Awe ha'e solemn faith and elief in our religion*. :hate'er religion ma! it e$ no difference of accessi ilit! and restrictions had een made* E'er!one is guaranteed with the right to faith and elief* One ma! insists$ .+ ha'e complete right to faith and elief and no one can restrict me from worshiping an! gods and protectors*. /ut$ if citi1ens feigning right to faith and elief$ 'iolates the constitutional laws of his countr! in such manner$ it would cause an unrul! state .where people 'iolates the law and horse sha)es off its saddle*. And to them$ it might also e appropriate for a /uddhist to practice the religion of the Hindu and the 0uslim* +f one enters /uddhism ut practices in an o'ertl! opposite manner to the /uddhist principles and tenets$ then one 'iolates the principal hallmar) of /uddhism and feigning right to faith and elief does not help* Hence it is said$ .:hen in Bala Shampo$ worship god Bala Shampo. and .:hen one drin)s the water of the land$ so must one adhere to the laws of the land.* Thus when one see)s refuge in the /uddha$ one does not see) refuge in other godsC when one see)s refuge in the teachings of the /uddha$ one should not commit ill deeds9 and when one see)s refuge in the /uddha2s communit!$ one does not efriend a person with wrong and distorted 'iews* Thus$ the enforcement of this right to faith and elief encompasses onl! to a certain limited spheres* +f right to faith and elief had not een limited monastic rules might ha'e not een possi le* +n Ti et$ law of the monaster! proclaims that postulant mon)s shall see) admission onl! in their respecti'e monastic sections* #aw again states that the great #amas and Tul)us through their numerous incarnations shall not change their monastic sections or monasteries$ ut had to stic) to a particular monastic section* 0an! cases caused ! such misunderstandings had een reported* Here too$ some monastic sections had een filing such cases* Thus$ with a clear understanding of this right to faith and elief$ we should stri'e to settle such cases and must pre'ent such false cases to rise* The act of pronouncing one2s strong faith in worldl! gods is no different from pu lici1ing !our faults and downfall in !our adherence to .the ad'ice or refuge(see)ing*. 0oreo'er$ there is none amongst us who had not recei'ed teachings from His Holiness* #i)ewise e'er! of us had recei'ed man! Tantric initiation$ instructions and transmissions* Thus$ disfiguring and demeaning one2s 5a&ra Guru would cause results so inconcei'a l! gra'e

and un eara le* And it is sarcastic on finding a person$ who upholding the laws of cause and effect not ha'ing e'en the slightest regrets and dou ts o'er lindl! committing a gra'e lunder and also drowning e'er!one in it* +t would e wise to contemplate and practice in culti'ating re'erence to one2s master as had een taught in "or&ee ,hang2s #amrim (stages of path)* The root te%t of Guh!asama&a Root Tantra (Gsang 8dus rtsa rg!ud) states9 +f sentient eings commit an action as gra'e as the heinous crimes* He ?still@ can attain the superior 5a&ra 5ehicle ut who from within disregards his master shall ne'er attain$ e'en if e%erted* And also in the tantra of 5a&rapani +nitiation (#ag na rdo r&e d ang s)ur a8i rg!ud)9+f we$ Tantric practitioners$ do not thin) on the immensel! gra'e demerits of disregarding one2s master$ who would3 This demonous act of ignoring the ad'ice of His Holiness on spiritual and temporal ground intended for the enefit of Ti etans and masterminding certain detrimental acti'ities in finding slightest differences to !our 'iew clearl! signifies ones lac) of patriotism* "oes the sour realit! of go'ernmental official needing police and securit! to escort them on their 'isit to the monasteries$ centers of peace and religion$ not ecome a cause for shame and em arrassment to the Ti etans in general and the monastic centers in particulars3 Thus$ it is timel! to stop this strife ! eing aware of the gra'e outcome and essence less nature of this root of disagreement* /ut without sound conscience$ if one adamantl! tries to oppose it$ then li)e .a hundred irds fl!ing east9 and the pac) ird fl!ing west. one would turn into our enem!2s est friend for ha'ing a same ad'erse standpoint and strateg!* And$ one would face the same conse-uences as did the adamant 6elsur ;hola)* Thus$ it is wise for e'er!one$ ordained and the la!men$ to ear some minor loss on this ground* +f ;e Rinpoche had introduced this 7ew <adampa Tradition in order to distinguish etween the worshipper of this Red god and the rest$ then it would e appropriate* /ut$ it should e )nown that ;e Rinpoche did not introduce this tradition in order to distinguish the worshippers from the rest* +t is -uite improper if one does not ha'e an! understanding on these e%treme conse-uences* +f one continuousl! swaggers on ac-uiring some wealth and status li)e a little son re&oicing on recei'ing some gifts from his parent$ we need not e%plore the whole world to find an e%ample to wholl! pro'e and 'alidate ;e Rinpoche2s prophec!9.0! teaching will e destro!ed ! wealth and riches*.<indl! ponder o'er the contents and practice it as this had een written out of strong resolute intention ! a person inept in politics* >0 Septem er$ 1DDE