A comment to Tsem Tulku’s post, “The 14th Dalai Lama’s prayer to Dorje Shugden”

Retain your reverence and admiration for the person, but subject the writing to thorough critical analysis. – A Tibetan saying

Someone sent me a link to a post by Tsem Tulku, The 14th Dalai Lama’s prayer to Dorje Shugden. I wrote a comment to the post because it is based on so many misunderstandings. I was thinking a comment could help Tsem Tulku and his students, NKT or ex-NKT followers, as well as Shugden pas who seem too cling too much to a literal interpretation of the teachings to reconsider, broaden or differentiate their understanding. I copy and paste the comment below. I made also some small corrections. The whole comment to Tsem Tulku’s post is based on a reply I wrote in December 2006 to NKT editors on Wikipedia.


Dear Tsem Tulku,
someone sent me the link to this post and I feel compelled to respond to it. Please forgive me if it hurts your feelings. This is not my intention. My intention is to correct the underlying misunderstandings of the post and to give the discussion a broader and saner perspective.

I think you make it too hard for yourself and others (you mislead yourself and others) by assuming that all the masters – including HH the Dalai Lama – are totally enlightened (omniscient) and therefore can’t make errors. This is typical Tibetan Dharma propaganda and there is no proof whatsoever for such claims. By claiming totally enlightened status for the Dalai Lama or your lineage lamas you ascribe to them an infallibility they highly likely didn’t possess. These recognised Tulkus or high lamas are most often mainly highly gifted people with immense good karma and dedication to Dharma practice, their lineages and sentient beings. Of course they have also certain high realisations but this doesn’t make them free of errors. His Holiness the Dalai Lama is very clear about this and he openly admits his own errors as the great Indian Pandit Atisha has admitted openly his own errors. Similar to as Atisha rejected the false view on emptiness by his most precious guru, Serlingpa, His Holiness the Dalai Lama rejects the false view on Shugden by one of his his most precious gurus, Kyabje Trijang Rinpoche. It would be good to become more realistic and to see masters as sentient beings who can make also errors otherwise you make one knot after the other in your and your students’ minds and nobody is really helped by claims that don’t match reality or that distort reality and confuse the mind.


It would be a first step to reality to accept that masters can err. That’s why also Je Tsongkhapa wrote in his commentary on the tantric vows that if your master gives an “improper and irreligious command” don’t follow it. Tsongkhapa quotes the Vinaya Sutra: “If someone suggests something which is not consistent with the Dharma, avoid it.” Also the writings on Sutra and Tantra by Tsongkhapa make clear that tantric masters can err and can even go astray. A student must be able to see such faults and to respond wisely to it. By claiming in the literal sense total enlightened status to the gurus you construe them to be unfailing and you go against the scriptures and what past masters like Atisha or Tsongkhapa did. Tsongkhapa distanced himself from Ven. Rendawa’s Madhyamaka view and he rejected Rendawa’s view that the Kalachakra is not authentic. When Atisha was criticised by his most important master, Serlingpa, about his Madhyamaka view, Atisha answered to Serlingpa (who followed Chittamatra school): Whatever you say: I will not give up my view and the more you talk about your Chittamatra view the more clearly I see that my Madhyamaka view is correct. – To see your master as totally enlightened is a tantric training and is not meant to be understood in the literal sense. As you can see the most important Lamas of the Gelug school, Atisha and Tsongkhapa, found faults in their teachers’ views.

If you have really respect for His Holiness the Dalai Lama, why don’t you read his comments and think about their meanings? For instance in his commentary about the Heart Sutra, The Essence of the Heart Sutra: The Dalai Lama’s Heart of Wisdom, His Holiness gives the following interesting perspective which is worthwhile to reflect:


HeartSutraEarlier we observed that one of the principal features of the Buddha’s teachings is that they were spoken to accord with the varying spiritual and mental needs and dispositions of the listeners. The tenets of the various schools can similarly be viewed as fulfilling these diverse needs. We have just seen how the Mind-only School distinguishes definitive from provisional teachings, and in fact each school has its own criteria for determining whether a teaching of the Buddha is definitive or provisional. In each case, the process is similar: first, one uses analysis to determine the Buddha’s ultimate intention in making a particular statement; second, one determines the Buddha’s contextual rationale for making a particular statement; and third, one demonstrates the logical inconsistency, if any, that arises when the particular statement is taken literally. The need for such an approach is found in the Buddha’s own sutras. There is a verse in which Buddha urges his followers to take his words as they might accept from a jeweler a metal that appears to be gold: only after seeing that the metal does not tarnish when burned, can be easily cut, and can be polished to a bright shine should the metal be accepted as gold. Thus, the Buddha gives us his permission to critically examine even his own teachings. Buddha suggests we make a thorough inquiry into the truth of his words and verify them for ourselves, and only then “accept them, but not out of reverenced”. Taking direction from statements such as these, ancient Indian monastic universities, such as Nalanda, developed a tradition whereby students would critically subject their own teachers’ scholastic work to analysis. Such critical analysis was seen in no way to go against the great admiration and reverence the students had for their teachers. The famous Indian master Vasubandhu, for example, had a disciple known as Vimuktisena, who was said to excel Vasubandhu in his understanding of the Perfection of Wisdom sutras. He questioned Vasubandhu’s Mind-only interpretation and instead developed his own understanding of the sutras in accord with the Middle Way School. An example of this in the Tibetan Buddhist tradition is Alak Damchoe Tsang, who was one of the disciples of the great nineteenth-century Nyingma master Ju Mipham. Although Alak Damchoe Tsang had tremendous admiration and reverence for his teacher, he voiced his objections to some of Miphams writings. Once a student of Alak Damchoe Tsang is said to have asked if it was appropriate to critically object to the writings of his own teacher. Alak Damchoe Tsang’s immediate response was, “If one’s great teacher says things that are not correct, one must take even ones lama to task!” There is a Tibetan saying, “Retain your reverence and admiration for the person, but subject the writing to thorough critical analysis.” This demonstrates a healthy attitude and illustrates the Buddhist tradition known as the approach of the four reliances:

Do not rely merely on the person, but on the words;
Do not rely merely on the words, but on their meaning;
Do not rely merely on the provisional meaning, but on the definitive meaning; and
Do not rely merely on intellectual understanding, but on direct experience.

As I said already, this is in line with what Atisha and Tsongkhapa did: they corrected the views of their own beloved teachers and corrected errors and misunderstandings.

However Atisha was nevertheless grateful to Serlingpa and honoured him as his most important master. Similarly His Holiness has still deepest respect for Kyabje Trijang Rinpoche. He said this and also demonstrated his deep respect different times. He has also explicit auspicious dreams of Kyabje Trijang Rinpoche which indicate his deeply felt devotion.

There are other examples were masters corrected or refuted or rejected the views of their masters, His Holiness the Dalai Lama states:

Therefore, Arya Vimuktisena, whose teacher was Vasubhandu, saw that Vasubhandu’s manner of explanation of the Abhisamayalankara had been more affected by his own personal bias towards a particular position than being a true reflection of the author’s ultimate intent. He therefore composed a commentary refuting that view, displacing it with a Madhyamaka interpretation. Now was this a case of a corruption of the spiritual guide – disciple relationship on Arya Vimuktisena’s part or of him showing disrespect for Vasubhandu? It was neither of these things.

Then we could look at accounts of the relationship between Jowo Je Atisha and his teacher Serlingpa. Serlingpa was the teacher who Atisha himself accredited as the one who helped him most in his quest to generate bodhicitta. In this area, he was like his root Lama. Despite this, on the philosophical level they were at variance. Serlingpa held the Cittamatra view. Accounts have it that Serlingpa congratulated Atisha for his practise of bodhicitta, whilst informing him that as far as his philosophical view was concerned he was incorrect. Atisha said though that Serlingpa’s instructions only served to boost his confidence in the correctness of the middle way view.

Likewise, we have the case of Dharmakirti. Vasubhandu had many students, one of whom was Dignaga. He was said to have been the one who surpassed even his own master in terms of his understanding of Pramana. Dignaga then had a disciple called Ishvarasena. He in turn had Dharmakirti as a student. Dharmakirti heard explanation of Dignaga’s Pramanasamuccaya text from Ishvarasena, but rejected Ishvarasena’s interpretation. He then incorporated Ishvarasena’s views as the objects of attack in sections of his Pramanavarttika. Thus, when it comes to helping to clarify the doctrine, creating, and rectifying mistakes, even one’s own teacher may come under criticism. One can see it in terms of one’s teacher having given certain instructions directed at a few specific individuals (when there is a need to give a different message). Whilst this might generally work though, it would be difficult to square in the above-mentioned case of Vasubhandu. At least in the way that Haribhadra has put it, it sounds as though it was Vasubhandu’s own bias (as opposed to consideration of any particular disciple) that led him to interpret things in the way that he did. Anyway, whether the original reasons for certain interpretations were due to individual students, other considerations or plain misunderstanding, it may prove necessary for later individuals to clarify things. Rectifying, clarifying and the like are generally accepted approaches for the learned and completely in step with the correct general approach to the teachings. This is way to proceed and help to guard against decline. (see Gelug Conference)

Another example you’ll find here:

Based on his realization, Tsongkhapa revised completely the understanding of the Prasangika-Madhyamaka teachings on voidness and related topics that the teachers and learned masters of his day had held. In this regard, he was a radical reformer with the courage to go beyond current beliefs when he found them inadequate.

Tsongkhapa always based his reforms strictly on logic and scriptural references. When he established his own view as the deepest meaning of the great Indian texts, he was not committing a breach of his close bond and relationship with his teachers. Seeing our spiritual teachers as Buddhas does not mean that we can not go beyond them in our realizations. Tsenzhab Serkong Rinpoche II explained this with the following example.

To make a cake, we need to put together many ingredients – flour, butter, milk, eggs, and so on. Our teachers show us how to make a cake and bake a few for us. They may be very delicious and we may enjoy them greatly. Due to our teachers’ kindness, we now know how to make a cake. This does not mean that we cannot make some changes, add some different ingredients, and bake cakes that are even more delicious than those our teachers made. In doing so, we are not being disrespectful toward our teachers. If the teachers are really qualified, they will rejoice in our improvement on the recipe and enjoy the new cakes with us. (see A Short Biography of Tsongkhapa by Dr. Alex Berzin)

(Just as a note: the incarnation of your master Kyabje Zong Rinpoche does NOT practice Shugden and he has abandoned that practice.)

I wish you and your students all the best,


  1. nameless compassion and human love has flexibility and inner space to contain any wrong doings of any being who’s heart never the less reminds living or comes back to life like a bubble of air will inevitable rise again from the watery depths. The attachment to any structure or objective contemporary “truth” amounts to inflexibility of overburdened soul protecting the ego which is the reason of its own slavery. we can carry pictures of our world in our pockets but can’t carry the world itself – and why should we ? Freedom of being alive excludes polarization at any level of Creation while participating in play of opposites in time and space without getting trapped for eternity.

  2. Hi Tenpel, this was a good and well written letter you sent to Tsem. Did you ever get any kind of response? That would be interesting. Especially now in light of Tsem’s article on the badge issue.

    (not sure how the ‘bullshit’ study fits in here – and why attack Chopra)

    • Hi Maik. Thank you. After I read the Tsem Tulku post I added the comment in the comment section. I don’t know if it was approved, I didn’t check yet …

      (not sure how the ‘bullshit’ study fits in here – and why attack Chopra)

      Can you make any sense out of what Milos Leubner says? I can’t though I tried. If you look long enough on what he wrote a meaning seems to appear but it seems to me this is because you want to see a meaning and give sense to it. So I wondered what Milos wants to say and it came to my mind that he might be a follower of Tsem or just someone who responds to a post with bla bla pseudo spiritual speech. That’s why I quoted bla bla pseudo spiritual speech from pseudo spiritual speech generators …

      Maybe you or Milos can explain what he wants to say?

      • The comment was approved on Tsem Tulku’s blog and two comments were written in reply. I replied now to one of them …

      • True, I cannot decipher Milo’s message. Ok, thanks for the explanation, makes sense.

        • Good to know that you have a similar experience ;-) As you might have noted, its one of my ways to mirror a content at times by repeating either what had been said with slight modifications or here in this case, I responded in a similar manner as I have perceived the comment …

  3. Why is there so much secrecy around HHDL’s cancer treatment?

      • Thank-you Brian. I’ve seen that already and it prompted the question. I have an uncle who was treated for prostate cancer and his treatment was exactly the same as the one HHDL describes. So why is everyone so quiet about it and calling it ‘prostate treatment’ or ‘precautionary treatment’? It’s prostate cancer treatment that HHDL is receiving so why aren’t we being open about it like his good friend Desmond Tutu? I think it would be better to be open and ask people to pray that HHDL quickly recovers from cancer rather than pretending it’s not. Why is everyone so scared of addressing the issue openly and honestly? Are we all scared of the ‘C’ word?

        • joanneclark7 says:

          Lisa, I think it has more to do with Tibetans, particularly those inside Tibet, and their fear of the word cancer. Tibetans within Tibet have little if any access to good healthcare, so cancer is a very real fear, a death sentence. Also, Tibetans within Tibet have little, if any, access to explanations about the Dalai Lama’s treatment, explanations about how successful prostate treatment outcomes are– so the word “cancer” could spread like wildfire, with no explanation about the low level of risk to HH’s life and there would be needless panic.

          Forgive me if I’m wrong, but I think you are probably coming from the perspective of those who disparage His Holiness and see sinister motives behind everything he does. This perspective also fails to acknowledge how precious the life of His Holiness is to Tibetans, particularly those within Tibet. So care is taken not to upset people needlessly. It’s also a cultural thing, not to disclose the health concerns of high lamas until after the fact– call it superstitious if you like, but I think you can also practice respect for cultures other than your own and leave it alone. Because really, the Dalai Lama is one of the most transparent famous person around.

        • Ok, Lisa, I seem to get it now. Its NKT or IndyHack & Co who spread this rumour. Just saw it on IndyHack’s Twitter account. Why do you believe such dubious sources? Instead of being the arm of this propagandist why don’t you ask what happened to Geshe Kelsang Gytaso? Is he dead, does he suffer from dementia? The Dalai Lama doesn’t hide, Kelsang Gyatso hides. Again the NKT projects their own limitations onto the Dalai Lama. Wake up!

  4. Interesting dialog happening on the Shugden issue. I see a lot of replies from Tsem fans. Some rhetoric and some valid. Would be good to respond – http://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html#comment-713894

    • Thank you. At the moment I have too many commitments. This night I worked hard (on top of the other duties) to make this paper about the Fifth Dalai Lama available: http://info-buddhism.com/The_Great_5th-Dalai_Lama-Ngagwang_Lobzang_Gyatso_Samten_Karmay.html I don’t follow even the discussion here on the blog due to time limitations …

      • Thank you for your great efforts for the Dharma Tenpel.

        I do look forward to your rebuttal of the counter arguments on Tsem’s blog. I must say that a lot of good points were raised and if they are misleading, it would do well for all if someone of your knowledge were to dispel them.

        Thank you

        • Thank you Tom.

          Its very very good that there is an open debate and discussion. Today I took time to write a reply to Part One of a lengthly comment by Tenzin Gyeche – this was the first comment I grasped when having a quick check. What I got from quickly glancing through the start of Part One is that Tenzin Gyeche is very respectful in how he responded, really looking from the side of the Dharma, being polite not attacking a person etc.

          But the reply took me far too long time and I’ve missed to do my own meditation and study which was on my agenda and is the very basis of my path. I can’t do this too often, so I guess/fear, this was my last engagement, far more as there are so many other open things I promised or have to do. This is a pity because what could there be better than a sane discussion about it only from the pov of the Dharma?

          Maybe I can engage around Wednesday next week. I will try to take some time. In case my reply to Tenzin Gyeche was not approved let me know. I could copy and paste it here. Its really wonderful if people try to grasp the topic or check the topic from the pov of the Dharma which means in light of the scriptures and reasoning …
          Thank you.


          Maybe, Tom, if you could hint me a comment that might need a reply or where you would wish a reply, could you kindly link or copy and paste it here? This would help me to save time to read all of the comments and I could focus on a small portion of the discussion and maybe this has also some benefit …

          • joanneclark7 says:

            Tom, as I’ve read the thread on Tsem’s blog, I think the rhetoric is now flooding any valid points that might have been made. One commenter in particular is just going on and on and on. Good ploy to shut down debate.

  5. Giuseppe Tucci observed that cancer did not seem to be prevalent in pre-invasion Tibet, but that may not be correct. Stomach cancer seems to be quite prevalent amongst Tibetans and also Bhutanese nowadays. TB and hepatitis are endemic.
    I thought the Losar statement was clear, perhaps the motivation is to avoid undue trouble on this account, as two monks have been already been detained by Chinese authorities following a prayer by Tibetans for HHDL’s recovery.

    • Hello Brian. I thought the opposite. The Losar statement was unclear. It’s obvious to anyone who has first hand experience of prostate cancer that HHDL’s treatment is for cancer, but it’s very vague for anyone else. Vagueness breeds confusion, which is why I think it’s not helpful. It’s better to be clear and say that HHDL has cancer and is receiving first class care to treat it. That would assure people, but I find this uncertainty around “prostate treatment” leaves too much unsaid. I appreciate the issues in Tibet, but as HHDL’s audience is very western I think it shows a lack of understanding to hide away from the issue. Joanne, your interpretation of my question as disparaging HHDL couldn’t be further from the truth. My question is why everyone else refuses to acknowledge the obvious. Why doesn’t Tenpel or someone else write a post about this situation to help people understand and pray together? Surely that’s far more important than a post about this non-issue of what Tsem Tulku is saying?

      • Are you sure HHDL has cancer? I have no clue about medical issues. So I can’t write a post about a subject I don’t know and which is from the realm of speculation. For me there is nothing obvious here. So I can’t help to understand the situation better, sorry.

      • He is speaking in Tibetan to his people on Losar, Lisa, I don’t see how his audience is ‘very western.’
        It may be a polyp caught by early detection, we don’t know.
        I agree whatever Tsem says is a proven waste of time, he constantly craves attention like a hungry ghost.

      • Got this by someone via email. He cannot post it here, so I’ll do it for him:

        Preventive Measures for your Prostate
        Prostate cancer preventionCaring for the prostate should not begin when you have an enlarged prostate, but when it’s normal and healthy. Today many researchers are looking for non-invasive ways to control the enlargement of the prostate so that it does not develop into prostate cancer later on. Medical interventions and management are all focused on the cause of the benign prostate hyperplasia (BPH), the severity of the obstruction, and the patient’s other conditions. It’s focused on curing a disease not preventing it. Although there is great importance in immediate medical interventions to manage the enlarged prostate so it does not develop into prostate cancer, we must also focus on how we can avoid it.

        Today most pharmacologic treatments work around the principle of blocking certain hormones believed to be the root cause of the problem. The use of alpha-adrenergic blockers and 5-alpha-reductase inhibitors to minimize the prostate has been medically accepted. Alpha adrenergic blockers are known to relax the smooth muscle of the bladder neck and prostate. This smoothening of the muscle blockade improves urine excretion and relieves benign prostate cancer symptoms.

        Because of this, one method of treatment involves hormonal manipulation with anti-androgen agents. In clinical studies, inhibitors such as finasteride have been effective in preventing the conversion of testosterone to dihydrotestosterone (DHT), which is believed to lead to cell hyperplasia. Decreased levels of DHT lead to decreased glandular cell activity and decreased prostate size. – See more at: http://www.roboticoncology.com/oncology-articles/Preventive-Measures-for-your-Prostate/#sthash.bg6AdZ8e.dpuf

        • joanneclark7 says:

          I think HH did have surgery because I saw a photo with him surrounded by a team wearing surgical masks and costumes. Also, a short session each day as he describes is likely radiation therapy. The treatment you have described above, Tenzin, is not something one would need to be in hospital for– and not something that would be done post-surgery. But you’re right, we don’t know for sure and are only speculating. I am quite certain that there will be a full disclosure after the treatment is finished successfully.

          • Thank you. As I said, someone just send this to me. I have no clue about it nor do I consider this to be an important topic I should spend my time with …

        • Hello Tenpel. You can see from the information you posted that HHDL is being treated for prostate cancer, not an enlarged prostate. This information from Prostate Cancer UK explains the radio therapy treatment that my uncle received – it’s exactly the same treatment that HHDL describes in his Losar statement.
          Especially where it says, “Daily sessions only last 10 to 20 minutes, including the time it takes to get you into position.”
          HHDL said that he’s receiving daily treatments that last a few minutes.
          You illustrate the point I am making that referring to it as “prostate treatment” leaves a lot of ambiguity and room for confusion. Because of my experience with my uncle, as soon as I saw HHDL’s description of his treatment I knew immediately it was cancer he was being treated for and my heart sank. I know he’s in the best facilities and getting the best care, but just knowing it was cancer helped me feel strongly that he needs our prayers now more than ever.
          Brian, I’m glad we agree on Tsem Tulku’s pointless postings, but I disagree that because HHDL spoke in Tibetan you conclude his audience isn’t very western. I understand your view, but we celebrate Losar here too, although probably not as vigorously as they do in India and Tibet :-)

          • I appreciate your concern, Lisa.
            I know many diverse people share the same familial feeling when it comes to the Great 14th.
            One hopes research into the human genome will give the key to overcoming cancer.

          • An enlarged prostate is not necessarily cancerous and frequently benign. However, to prevent this enlargement from developing into cancer as it sometimes can the prostate is often removed, purely as a pre emptive measure

            • “Dalai Lama receiving treatment for a common prostate issue at Mayo”

              The Dalai Lama is receiving treatment for a common prostate condition at the Mayo Clinic in Rochester.

              A Mayo spokeswoman said the Tibetan Buddhist leader’s condition is common for men his age. The Dalai Lama is 80 and his health has been a concern for his followers, especially after he canceled a series of U.S. appearances in September.

              “His physicians report no major concerns, and anticipate he will respond well to treatment and make a full recovery,” Mayo’s statement said. “Mayo Clinic has a long-standing relationship with His Holiness and remains honored to provide continued care.”

              Before he left India for Minnesota, the Dalai Lama announced he was having a checkup at Mayo where he has gone for the past nine years.

              The Dalai Lama said then he was likely to return to his Indian headquarters in March.

              It says “concern” it doesn’t say “cancer” ;-)


            • The only person – except Lisa – talking about HHDL having cancer is IndyHack. Well, this is not a reliable source of information …

              • Amazing how, even when the DL says hes sick,Indy says hes lying. Clearly EVERYTHING HH does is ‘false’????? So, when he said he was sick and cancelled in the US, he wasnt sick and was lying, and now he is sick, he is lying. Theres just no pleasing some people?

  6. Bristollad says:

    “Because of my experience with my uncle, as soon as I saw HHDL’s description of his treatment I knew immediately it was cancer he was being treated for and my heart sank.”

    Lisa, this sentence you wrote explains for me the reason why a bigger deal hasn’t been made of His Holiness’ treatment or diagnosis. You understand the condition, the treatment and the likely outcomes and your heart sank – now imagine someone who believes that any cancer diagnosis is necessarily an immediate death sentence, how much would they worry?

    Remember, His Holiness is not a fan of worrying :)

  7. Lutricia De Mamo says:

    Are you suprised that a criminal con-artist is in charge of fundraising at Kechara House?

    Happy New Year!

  8. Bristollad says:

    You could argue the two positions require a similiar skill set – being persuasive enough to make people part with their money. Of course, commiting a crime in the past (was he ever convicted of a crime?) and presently being a involved in crime are not necessarily the same thing.

    • QUIZ
      To whom are the following quotes attributable?
      ‘A.’ The Donald –or– ‘B.’ The Dolgyals?

      1. “The only kind of people I want counting my money are little short guys that wear yamakas every day.”

      2. ”Come on down and we’ll check your skin or better yet, We’ll just deport you back to China”

      3. “If you can’t get rich dealing with politicians, there’s something wrong with you.”

      4. “One of the key problems today is that politics is such a disgrace. Good people don’t go into government.”

      5. “You had sex with so many students and through your deceptive actions one nun tried to commit suicide because of your sexual behaviour towards her.”

6. “Aung San Suu Kyi is a Western puppet”

      7.“The old hoax of “millions of Tibetans” killed by the Chinese are just the usual Jewish-Western propaganda cover for their own continuous and systematic massacres of Buddhist people, from Japan to Korea to Laos to Cambodia to Vietnam. Lucky were the Tibetans, as they were under direct Chinese protection, and therefore the Jewish-Westerner mass murderers, the Muslim Dalai allies, did not dare to openly attack.”

      Answers: A: 1; 3; 4
      B: 1; 2; 5; 6; 7

  9. Rainbow Brite says:

    Tsem “Rinpoche”‘s confusion isn’t suprising considering his lack of education (secular or monastic).

    I still haven’t seen a single letter of recognition as a tulku. People in Kechara House claim to have seen recognition letters, but obviously that is a lie because you can’t scribble “Thank you Tsem” on a napkin without Tsem putting it online.

    • I heard from a Tibetologist that Tsem was properly recognized as a tulku.
      However, the Tulku’s or Rinpoche’s I know would never sign any letter, post, email etc with “Rinpoche” as Tsem Tulku does it who regularly signs with “Tsem Rinpoche”. “Rinpoche” after all is a honorific term used by the student and not by the teacher himself as far as I observed and understood its usage.

  10. The wife of the Chinese ambassador at Kechara: https://www.instagram.com/p/5BhsHiP35k/

    The text reads, “Wife of the #Ambassador of the People’s Republic of #China to #Malaysia H.E. Huang Huikang, together with 50+ guests from the #embassy visited #Kechara #Forest #Retreat this morning. They were in awe of the magnificent #statue of #Dorje #Shugden and #Lama #Tsongkhapa.”

  11. These so-called holy sculptures are not bronze: they are made of plastic resin in China and spray painted by Tsem’s student. Apart from every other consideration–both aesthetic and spiritual–the toxic nature of the material betrays their utter worthlessness.
    This is equally true of the all kitschy plastic ware of Manjushri Studio in the UK as well.

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