Dorje Shugden in Nyingma Pemayangtse Monastery, Sikkim
Pemayangtse Monastery in Sikkim, founded by Lhatsun Namkha Jigme of the Nyingma tradition.
One of the earliest modern academic references to Dorje Shugden, which includes a description of his form, can be found in Professor and Lieutenant Colonel Laurence Austine Waddell’s description of Pemayangtse Monastery in Sikkim.
Waddell was a British explorer; a Professor of Tibetan, Chemistry and Pathology; and an Indian Army surgeon. He travelled extensively in India throughout the 1890s (including Sikkim and areas on the borders of Nepal and Tibet) and wrote about the Tibetan Buddhist religious practices he observed.
Pemayangtse Monastery that Wadell wrote about is also known as Pemiongchi and his description of the sacred Nyingma monastery appears in “Lamaism in Sikhim”, first published by W.H. Allen and Co. in 1895 under the title “The Buddhism of Tibet or Lamaism”.
Pemayangtse Monastery
Pemayangtse is one of the six major monasteries of the Nyingma tradition in Sikkim. Established by the master Lhatsun Namkha Jigme (1597-1653) in 1647, it originally began as a small shrine called the Tsangkhang on the very site that the present monastery is located on. It is the main seat of Lhatsun Namkha Jigme’s lineage in the world.
The great master Lhatsun Namkha Jigme, also known as Lhatsun Chenpo.
It is said that Pemayangtse was designed, if not actually built, by Lhatsun Namkha Jigme as a “high-class” monastery for “ta-sang” or “pure monks” of the pure Tibetan race; celibate and not deformed. The monastery has reportedly retained this reputation. It also was regarded as a royal monastery and was intended to play a unique role in the kingdom of Sikkim: lamas of Pemayangtse would become the king’s spiritual teachers. The Pemayangtse lamas were also the only ones with the power and authority to bestow initiations on the royal family.
Waddell notes that Pemayangtse’s parent monastery was the famed Mindrolling Monastery in Tibet. At the time, it was also one of only two monasteries in Sikkim that had the complete collection of both the Kangyur (the spoken teachings of the historical Buddha) and the Tangyur (Buddhist commentaries by various Indian and Tibetan masters since the time of the historical Buddha).
The monastery, located at an elevation of 2,085 metres, is built amidst the scenic backdrop of snow-capped mountains and hills on every side. It is a three-storied building with murals on its walls and statues of Buddhist saints deified on its various floors.
On the third floor, there is a seven-tiered and painted wooden structure portraying Guru Rinpoche’s “Heavenly Palace” known as “Pedma Drawai Shing Kod”, which was originally built by Lhatsun Namkha Jigme himself.
Guru Rinpoche, from which the Nyingma tradition of Tibetan Buddhism derives from.
The great majority of the monasteries in Sikkim belong to the Nyingma subsect originating from Pemayangtse, known as Lhatsunpa. Only Namchi, Tashidling, Sinon and Thangmochhe Monasteries belong to the Ngadakpa subsect, whereas Kartok and Do-Ling Monasteries belong to the Kartokpa subsect of the Nyingma tradition. These other monasteries are practically subordinate to Pemayangtse, although Namchi and Kartok Monasteries are nominal heads of the Ngadakpa and Kartokpa lineages respectively.
Pemayangtse also exercises supervision over Ling-Them, Zimik, and Phaggye Monasteries which belong to the Rongpa people, also sometimes known as the Lepcha people, who can also enrol in Rigon and Sangngachholing Monasteries. Nuns are admitted to a few monasteries, but their numbers are extremely small, and they are usually illiterate and old.
From Himalayan Journals Volume 1 or, Notes of a Naturalist in Bengal, the Sikkim and Nepal Himalayas, the Khasia Mountains, etc. (Cambridge Library Collection – Botany and Horticulture), Cambridge University Press, October 7, 2011. First published by the Calcutta Trigonometrical Survey Office in 1854, abbreviated again in 1855 and later by the Minerva Library of Famous Books published by Ward, Lock, Bowden & Co. in 1891.
From Himalayan Journals Volume 1 or, Notes of a Naturalist in Bengal, the Sikkim and Nepal Himalayas, the Khasia Mountains, etc. (Cambridge Library Collection – Botany and Horticulture), Cambridge University Press, October 7, 2011. First published by the Calcutta Trigonometrical Survey Office in 1854, abbreviated again in 1855 and later by the Minerva Library of Famous Books published by Ward, Lock, Bowden & Co. in 1891.
A painting of Pemayangtse by Nicholas Roerich, 1924
Lhatsun Namkha Jigme
The Indian master Vimalamitra
The Nyingma tradition that Lhatsun Namkha Jigme practised is the oldest of the four major schools of Tibetan Buddhism, founded on the preliminary translations of Buddhist scriptures from Sanskrit into Old Tibetan from the 8th century. This tradition also believes strongly in “terma” or “hidden treasure” teachings, and places emphasis on Dzogchen (Great Perfection) meditation.
Lhatsun Namkha Jigme was one of the greatest masters of the Nyingma tradition and Dzogchen meditation. He is known to be a reincarnation of both Vimalamitra, and of Longchenpa.
Vimalamitra was a great Indian pandit, known for composing many Buddhists texts. One of his most major works, known as the Vima Nyingtik, forms one of the essential teachings of the Dzogchen tradition.
On the other hand, Longchenpa was a teacher within the Tibetan Nyingma tradition, commonly acknowledged as an emanation of Manjushri. He was himself a well-known incarnation of Princess Pema Sal, who was the daughter of King Trisong Detsen.
The Tibetan master Longchenpa
The consort of Guru Rinpoche, Khandro Yeshe Tsogyal, is said to have bestowed on the princess a terma or hidden treasure teaching, which was revealed at a later date and eventually became known as the Khandro Nyingtik. This cycle of teachings, also known as the Heart Essence of the Dakinis, together with the Vima Nyingtik form half of the Nyingtik Yabshi, arguably the most beloved of all Dzogchen teachings practised in the Nyingma lineage.
Lhatsun Namkha Jigme was just as esteemed. It is said that through his use of Riwo Sangcho, or Mountain Smoke Offering, he was able to remove all human and non-human obstacles to the growth of Dharma in Sikkim, making it a “secret land” of Buddhist teachings. The Riwo Sangcho is ostensibly the most famous of the sang (incense) offering prayers within Tibetan Buddhism.
Khandro Yeshe Tsogyal
This allowed him to teach Dzogchen widely throughout Sikkim, where he established a vibrant and unbroken lineage known simply as “Sikkim Dzogchen”, which continues to this day. Sikkim is also widely known as “Denjong Dzogchenpa” or “Land of the followers of the Dzogchen tradition”. Today, Sikkim is a state in Northeast India bordering the Tibet Autonomous Region which lies to the north and northeast; Bhutan in the east, Nepal in the west; and the Indian state of West Bengal in the south.
Using his mastery of the Riwo Sangcho and Dzogchen, Lhatsun Namkha Jigme was able to establish and consolidate the Buddhist teachings, especially the Vajrayana tradition of the Nyingma, in Sikkim. His other spiritual feats are said to include having been born with the sacred syllable “AH” written in the space between his eyebrows, on his nose and tongue; and having revelatory visions of enlightened beings from whom he was able to receive teachings. It is said that no one more profound or greater than Lhatsun Namkha Jigme ever appeared in Sikkim.
Dorje Shugden at Pemayangtse Monastery
Lamaism by Waddell, in which Pemayangtse Monastery is described.
In the section “Lamaism in Sikhim” in his book “The Buddhism of Tibet or Lamaism”, Professor and Lieutenant Colonel Laurence Austine Waddell describes Pemayangtse Monastery in detail.
Waddell was once stationed with the British army in Darjeeling where he learned the Tibetan language and even visited Tibet several times secretly, in disguise. He was also the cultural consultant on the 1903-1904 British invasion of Tibet led by Colonel Sir Francis Edward Younghusband, and was considered, alongside Sir Charles Bell, as one of the foremost authorities on Tibet and Tibetan Buddhism at the time.
Waddell’s description of Pemayangtse Monastery includes the following passage:
Lamaism by Waddell, in which Pemayangtse Monastery is described.
In approaching the temple door the visitor must proceed with his right hand to the wall, in conformity with the Hindu ceremonial custom of pradakshina already noted. In niches along the base of the building, about three feet above the level of the path, are sometimes inserted rows of prayer-barrels which are turned by the visitor sweeping his hand over them as he proceeds.
The main door is entered by a short flight of steps. On ascending the steps, the entrance is at times screened by a large curtain of yak-hair hung from the upper balcony, which serves to keep out rain and snow from the frescoes in the vestibule.
Entering the vestibule, we find its gateway guarded by several fiendish figures. These are:
- The Demon of the Locality, usually a Tsen or male demon of a red colour, but differing in name according to the locality.
- Especially vicious demons of a more or less local character. Thus, at Pemiongchi is the Gyalpo Shuk-den with a brown face and seated on a white elephant. He was formerly the learned lama Panchhen Sod-nama graks-pa [Panchen Sonam Drakpa], who being falsely charged with licentious living and deposed, his spirit on his death took this actively malignant form and wreaks his wrath on all who do not worship him – inflicting disease and accident.
- A pair of hideous imps, one on either side, of a red and bluish-black colour, respectively, named Ki-kang or Shemba Marnak, who butcher their victims.
- Here also are sometimes portrayed the twelve Tan-ma, – aerial nymphs peculiar to Tibet, who sow disease, and who were among the chief fiends subjugated by “The Guru.”
Confronting the visitor in the vestibule are the four colossal images (frescoes) of the Kings of the Quarters, who guard the Universe and heavens against the outer demons. They are clad in full armour and of defiant mien. Two are placed on each side of the doorway. Their names are-
- Yul-khor srung (Skt. Dhrita-rashtra), the white guardian of the east and King of the Gandharvas (Dri-za).
- Phag-kye-pos (Skt. Virudhaka), the yellow guardian of the south and King of the Kumbhandas (Grul-bun).
- Je-mi-zang (Skt. Virupaksha), the red guardian of the west and King of the Nagas (kLu).
- Nam-tho-sre (Skt. Vaisravana), the green guardian of the north and King of the Yakshas (gNod-sbyin).
Sometimes the guardian of the north is given a yellow, and the guardian of the south a green, complexion, according to the later fashion of the Gelugpa, thus making the complexion of the guardians to coincide with the mythic colours of the quarters.
Source: L. Austine Waddell, The Buddhism of Tibet or Lamaism, Pages 260 – 261
Wadell’s description of Dorje Shugden within this eminent Nyingma monastery in Sikkim is rare and significant. It places Dorje Shugden not only right in the heart of the monastery but also historically significant in the Nyingma lineage.
Pemayangtse Monastery was, after all, established by none other than one of the tradition’s great tertons, or hidden-treasure revealers, Lhatsun Namkha Jigme. It is an important Nyingma monastery and accordingly, the deities represented in the monastery resemble valid Nyingma practices at the time.
The Significance of Waddell’s Description
In essence, what Waddell has described in detail is the existence of Dorje Shugden in a very important Nyingma monastery which confirms that Dorje Shugden is not only worshipped in the Gelug lineage but held prominence in the Nyingma as well. For such an important reincarnated Nyingma lama of Sikkim to have Dorje Shugden’s image in his own monastery goes to show that Dorje Shugden was once portrayed in a very positive light within the tradition.
Mask Room at Pemayangtse Monastery, 1967, Marilyn Silverstone
Moreover, as Pemayangtse was established as a monastery under Mindroling Monastery, it is clear evidence that there was no campaign against the practice of Dorje Shugden from within the Nyingma tradition at the time of writing. If there had been, the mural would never have been painted in the first place, let alone existed at the time of Waddell’s writing.
Interestingly, while Waddell’s writings contain factual errors such as Dorje Shugden’s locality of origin (he arose in Tibet) and Dorje Shugden being a vicious malignant demon (he is an enlightened Dharma Protector arising in a worldly form), his description did acknowledge Dorje Shugden to be of the same mindstream as Panchen Sonam Drakpa, who is widely accepted to have been an enlightened lama. According to Buddhist principles, this would mean that Dorje Shugden is also of the same enlightened mindstream.
It is also clear from other venerated Buddhist texts that Dorje Shugden is widely considered to be none other than the Buddha of Compassion, Chenrezig. We see this in the writings of the eminent 39th holder of the Sakya Throne, Dragshul Trinley Rinchen, who in his autobiography wrote:
“The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. In the scripture of the Nyingma Tantra, Rinchen Nadun says: The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.”
Therefore, it is without a doubt that the Nyingmas held Dorje Shugden in such high regard that they portrayed the deity in a prominent position within the monastery founded by one of the greatest Nyingma masters of Dzogchen. Similarly, we see from the above that Dorje Shugden was held in similar high regard in the Sakya lineage, in which he was originally practised as a Dharma Protector. Even the Kagyu tradition held Dorje Shugden to be the ‘embodiment of all the Buddhas’ power’ as is evident in the writings of the 4th Zhabdrung Jigme Norbu of Bhutan.
Pemayangtse’s Depiction of Dorje Shugden
Mural of a wrathful protector on the door of Pemayangtse monastery
In Pemayangtse Monastery, Dorje Shugden is depicted as riding a white elephant, which sounds like the Protector in his pacifying/healing form, Vairocana Shugden. In his description, Waddell took the literal explanation of the function of protector deities, but we should not take this to mean literally inflicting harm. Rather, it is an indication of the role of these deities to help the practitioner overcome inner and outer obstacles to his practice.
The majority of Dharma Protector practices throughout Tibetan Buddhism include violent or wrathful imagery. This is most likely not something that Waddell would have been aware of. Therefore, such imagery and mentions of ‘wrath’ are actually testament to the compassionate nature of enlightened beings who manifest different activities in order to tame and purify the negative karma of practitioners. It is believed that meditation on blessed wrathful symbolism is swifter in purifying heavy impending karma. It is for this reason that most Dharma Protectors manifest in wrathful form, since enlightened wrathful energy is known to be swifter in carrying out protective activities.
Enlightened Wrath
Wrath is not limited to just Dharma Protectors. Even meditational deities can exhibit wrathful forms. Within Pemayangtse Monastery, there are numerous wall painting, sculptures, precious images and thangkas, amongst which are various wrathful deities including:
Ganapati
Ganapati in Pemayangtse Monastery
Within the Nyingma tradition, the enlightened tantric form of Ganapati is commonly portrayed with the face of an elephant, with three eyes and razor-sharp tusks. His hair is tied up in a topknot with a wish-granting gem and a red silk ribbon at the crown of his head. He has twelve arms and in his right hands, he holds an axe, an arrow, a taming hook, a vajra, a sword and a spear. In his left hands, he holds a pestle, a bow, a khatvanga, a skull cup filled with blood, a skull cup filled with human flesh and a shield together with a spear and banner.
Of these, his two ‘peaceful’ hands are the ones holding the vajra and the skull cup filled with blood held to his heart. All his remaining hands are considered to be wrathful and display threatening gestures. He wears various layers of silks as his lower garment, and has jewel-studded ornaments. He extends his left foot in a dancing manner and is surrounded by brilliant red light.
Vajrakila
Heruka Vajrakila, otherwise known as Vajra Kumar or Vajrakilaya, is one of the Eight Herukas of the Mahayoga Tantras in the Nyingma tradition. He is also considered to be the principal yidam or meditational deity for both the Nyingma and Sakya traditions. This practice was later incorporated into the Jonang lineage and various Kagyu traditions as well.
One of the most striking features of Vajrakila is the phurba or three-sided dagger that is held with his two principal hands at the level of his heart. In most depictions, he has large, outstretched wings, three faces, six hands and four legs. He embraces his consort known as Dipta Chakra, who has one face, two hands and two legs. Alternative depictions of the deity include forms in which his four legs are replaced with the blades of a phurba.
Protector of the Dharma
The undeniable fact is that the practice of Dorje Shugden is not as insignificant as some misinformed people like to say. His mural at Lhatsun Namkha Jigme’s Pemayangtse Monastery in Sikkim is testament to this fact.
While some may try to argue that Dorje Shugden was never practised within other traditions, all evidence points to the contrary. No Nyingma monastery or that of any other sect for that matter, would portray images of deities that they either did not practice or did not hold in high esteem.
And as we have seen, Dorje Shugden must have been revered in the Nyingma lineage, especially to be considered an emanation of Chenrezig. Given Lhatsun Namkha Jigme’s status as a master of Dzogchen and as an important Nyingma reincarnation lineage, such an image would never have been allowed in his monastery unless fully relied upon by the tradition.
Footnote
Lieutenant Colonel Laurence Austine Waddell
It is important to note that Waddell’s description of the murals and frescoes at Pemayangtse Monastery is typical of a foreigner who has yet to be schooled in the more esoteric meanings of wrathful Buddhist deities. Therefore, in Waddell’s genuine ignorance, he described the deities guarding Pemayangtse’s gateway as he saw them — diabolical forces to be feared and avoided on account of their countenance, gruesome expressions and accoutrements. In fact, a deep understanding of the symbolism and metaphorical imagery common to Tibetan art is required to appreciate the theological significance of these guardians and protectors and their functions.
For instance, Waddell described the 12 Tenma Goddesses as “aerial nymphs who sow disease” giving the impression that they are devilish beings bent on malice. In practice, these 12 goddesses have been entrusted by Guru Rinpoche to guard the four borders of Tibet, and to protect and aid spiritual practitioners. In fact, the first of the 12 Tenma Goddesses is none other than Tseringma, one of the Five Long-Life Goddesses, whose oracle His Holiness the Dalai Lama personally consults on a regular basis for matters relating to Dharma and the governance of Tibetans in exile. In the same way, Waddell mistakenly portrays Dorje Shugden in a demonic way whereas his wrathful form actually denotes his ability to conquer all obstacles that afflict the spiritual seeker.
Therefore, what is important to keep in mind when reading Waddell’s writings is that he describes the wrathful Tibetan Buddhist deities in a frightful manner out of ignorance, and that his labels of “fiends”, “demons” and “imps” are a result of his mistaken assumptions, as can be clearly seen in the case of the 12 Tenma Goddesses. Neither Dorje Shugden or the 12 Tenma Goddesses should be singled out as being evil or negative on the basis of Waddell’s writings because he incorrectly portrays all the deities in this manner.
None of this takes away from the fact that Dorje Shugden is represented in an illustrious monastery of the Nyingma tradition. It has to be remembered that Pemayangtse Monastery was regarded as an extremely important monastery that catered to the royalty of Sikkim. Hence, only deities of the highest spiritual echelons would be portrayed within. It certainly would demean the stature of Pemayangtse Monastery to have evil spirits and demons occupying premises built to meet the religious needs of the Sikkim kings.
Sources:
- https://suvacobhikkhu.wordpress.com/lamaism-in-sikhim-by-waddell/
- http://www.sangchenpemayangtse.org/index.php/founder
- https://www.wikiwand.com/en/Laurence_Waddell
- https://www.gutenberg.org/files/6478/6478-h/files/chap14.html
For more interesting information:
- Panchen Lama’s Dorje Shugden Puja text
- An Open Letter of Appeal to His Holiness the Dalai Lama (April 30, 2018)
- 10 Holy Dorje Shugden Statues around the World
- The 14th Dalai Lama’s prayer to Dorje Shugden
- The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
- Gyenze Fire Puja or the Fire Puja of the Wealth/ Increasing Form of Dorje Shugden
- They were not wrong
- The Sakya Lineage & Dorje Shugden
- Dharma Protectors of Tibetan Buddhism
- Sakya Trizin’s Dorje Shugden Prayer
- Shangmo Dorje Putri – The Bamo of Sakya
- Dorje Shugden Illustrated Story Graphic Novel
- Largest Dorje Shugden in the World
- Who is Tulku Drakpa Gyeltsen?
- Trode Khangsar – a 400-Year Old Dorje Shugden Chapel
- His Holiness Kyabje Pabongka Rinpoche
- His Holiness Kyabje Trijang Dorje Chang
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The Pemayangtse Monastery is a Buddhist monastery, near Pelling in the northeastern Sikkim. The monastery is about 375 year old and is one of the oldest and premier monasteries of Sikkim. Its also the most famous monastery in Sikkim and one of the most important monastery belonging to the Nyingma order of Tibetan Buddhism. Pemayangtse monastery was founded around 1647-48 recording to history. Well the Monastery is part of Buddhist religious pilgrimage circuit built with scenic backdrop of snow-capped mountains on two sides. Where many locals and tourists will travel to Sikkim yearly . Over the centuries, the monastery has withstood earthquakes and has gone through series of refurbishments and preservation efforts. Interesting story behind this monastery, would love to travel to Sikkim again .
Lieutenant Colonel Laurence Austine Waddell was a British explorer, collector in Tibet, and author, travelling throughout India,Sikkim and areas on the borders of Nepal and Tibet. He wrote about the Tibetan Buddhist religious practices from what he observed while there. In Sikkim he made a stunning discovery, that Dorje Shugden existence in the Nyingma monastery as written in his book. Hence it has proven that Dorje Shugden been worshipped not only in Gelug lineage but as well in the Nyingma centuries ago too. Its not a minority practice afterall .
Thank you Rinpoche and Seow Choong Liang for this interesting sharing.
The Pemayangtse Monastery a Buddhist monastery near Pelling located west of Gangtok in the northeastern Indian state Sikkim . One of the oldest and premier monasteries of Sikkim, which was founded by Lama Lhatsun Chempo in 17th centuries . A monastery with interesting history behind it . Being around 300 years old, it is a must visit place for locals and tourist as it offers the reflection of the rich architecture and historical value. It has many rare statures ,several antique idols, scriptures and paintings in the monastery.
Waddell a British explorer, who had travelled extensive throughout Sikkimdid some amazing discoveries . In his book he wrote the existence of Dorje Shugden in the Nyingma monastery. Dorje Shugden been worshipped not only in the Gelug lineage but also in the Nyingma as well centuries ago. The Tibetan leadership have described that the Dorje Shugden practice as a minority practice which is not true. In fact Dorje Shugden practice have been spreading to all traditions of Tibetan traditions . Interesting read , may more people get to know the truth .
Thank you Rinpoche and Seow Choong Liang for this sharing.
Pemayangtse Monastery is one of the oldest monasteries of Sikkim and the most famous monastery in West Sikkim. It’s a spiritual retreat for every tourist the whole year through as it offers a meditative environment quietly set amidst woods. Wow…This monastery is about 300 years old, which also offers the reflection of the rich architecture the ancient manuscripts and scriptures to tourist . I would love to see this legendary monastery with such an interesting history behind it. Recording to the British explorer and the Professor of Tibetan, description of Dorje Shugden found at Pemayangtse Monastery in Sikkim is rare and significant. Interesting read.
Thank you for this sharing.
Waddell a British explorer, Professor of Tibetan, Chemistry and Pathology and an Indian Army surgeon through his research work did some amazing discoveries. He has travelled extensively in India, Sikkim and areas on the borders of Nepal and Tibet. After observing the Tibetan Buddhist religious practices , wrote in his book that described the existence of Dorje Shugden in the Nyingma monastery. Well it has confirms that Dorje Shugden is not only worshipped in the Gelug lineage but also in the Nyingma as well centuries ago. Interesting read.
Thank you Rinpoche and Seow Choong Liang for this sharing.
This is yet another, fact showing that Dorje Shugden practice and lineage was spread across all traditions of Tibetan traditions, and not just confined to just the Sakya and Gelug lineage, but also spread to the Kagyu and Nyingma lineages as well.
All these Nyingma lamas at Pemayangtse, they can’t be wrong in placing Dorje Shugden into their practice and murals.
Many people have tried to paint that the Dorje Shugden practice as a minority practice, so if the Tibetan government in exile takes action against it which it did, it is perfectly alright and legitimate, that does not make any sense at all.
Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
“The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden” blog post which was published June 8, 2018 already has exactly at the moment 152,744 views!! Over 150k views!!! Amazing!! The views will keep growing as time elapses of course.
This indicates many Bhutanse and Buddhists around the world will now know that Dorje Shugden is connected to Bhutan and their Kagyu Lineage. Dorje Shugden was promoted by the highest lama of Bhutan namely the 4th Zhabdrung Rinpoche himself. So Dorje Shugden will help and protect anyone and is not sectarian as they accuse him to be. People in the Kagyu school of Buddhism also practised Dorje Shugden and Dorje Shugden assisted them lovingly. Dorje Shugden being an emanation of Manjushri will help anyone who calls upon him regardless of their background and religion.
Good job to our writers, researchers, editors, technical team, supporting team and Kechara people who promoted this blog post on social media. Now more will come to understand how pervasive Dorje Shugden is in all the lineages of Tibetan Buddhism although the Tibetan leadership in-exile tries to hide this truth. Thank you everyone for promoting Dorje Shugden to benefit many. We were all very harmonious before the unethical ban against Dorje Shugden practitioners. Since the inception of the ban in 1996, there has been no benefits and instead so much disharmony among Tibetan Buddhists around the world. Many hundreds have spoken up about this point where we want harmony back. There should never be a ban against any spiritual practice.
Tsem Rinpoche
Blog post- https://www.tsemrinpoche.com/?p=160863
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于2018年6月8日发表的《不丹国第四世夏仲仁波切与多杰雄登》的博文至今已经有 152,744次的浏览量！！也就是超过了15万次的浏览量！！这个数字肯定还会随着时间而增长。
这表示很多不丹人和全世界的佛教徒现在已经知道了多杰雄登和不丹以及他们的噶举派传承是有紧密联系的。多杰雄登是被不丹的最高级别的喇嘛夏仲仁波切本身所推崇的。这显示了多杰雄登是会帮助和保护任何人的，而祂不是像他人所指控那样的充满宗派主义。佛教的噶举派的修行者也修持多杰雄登，而多杰雄登也很怀爱地帮助他们。多杰雄登是文殊菩萨的化身，祂将无视任何宗教和背景地去帮助任何召唤祈请祂的人们。
我们的写作、搜集资料，编辑、技术、辅助等的人员们和推广这篇博文的克切拉人们，你们做得好！虽然流亡藏人领袖们尝试掩盖事实，但现在更多的人将了解到多杰雄登在所有藏传佛教的传承中是多么的普及了。感谢大家努力推广多杰雄登以造福大众。在这个不道德的多杰雄登禁令出现之前，我们都是很和谐融洽的。自从禁令在1996年开始之后，它为全世界的藏传佛教徒没有带来任何利益，而只有更多的不和谐。成千上万的人已经对该禁令发声，要求重建和谐。对于任何心灵修行，是从来就不该有任何禁令的。
詹杜固仁波切
博文网址: https://www.tsemrinpoche.com/l/cn/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-cn.html
His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.
Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.
The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.
May Dagom Rinpoche’s current incarnation live a very long life.
Tsem Rinpoche
https://www.tsemrinpoche.com
YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo
Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]
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尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
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OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.
Tsem Rinpoche
(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)
每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。
詹杜固仁波切
（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）
Dorje Shugden practiced was ban by the CTA and they gave alot of reasons to justify their actions. One of the lies that the CTA use is Dorje Shugden practice is sectarian. They say the practice is only for Gelug and it is not for other lineages. This is the most absurd claims against Dorje Shugden practice.
Dorje Shugden is first enthroned in the Sakyas as a Dharma protector. Then, the practice proliferated to Gelug and soon to other lineages as well. Being a Buddha, he will not be sectarian or only help a certain kind of people that fulfil his requirement. Dorje Shugden will help whoever that prayed to him or who are in distress.
Waddle’s book describes clearly about the Mural in Pemayangtse monastery in Sikkim. This proves Dorje Shugden is being practiced in the monastery long time ago. Means Dorje Shugden is not sectarian and anyone with a good heart can pray to him and receive his blessings.
Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.
Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)
Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.
https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be
Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)
In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.
https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be
For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html
Many come to Kechara Forest Retreat in Bentong, Malaysia to make offerings and prayers to the increase form of Dorje Shugden who appears like a prince and rides on a golden horse. Many report having their wishes fulfilled and return many times. Am happy to see this. Tsem Rinpoche
You can learn more about this form of Dorje Shugden here: https://bit.ly/2wxQyes
and
See video of this chapel: https://www.youtube.com/watch?v=kEK35F_O5Hg
In the emerald forest there lies magical beings and powerful entities of old. There are beautiful gentle creatures of the forest such as deers, rabbits, owls and so on. Faeries, little people, elves, dwarves, trolls and other magnificent worldly and other-worldly beings of mystical origins who nurture and look over the natural world call this place their home. These supernatural beings, who remain hidden to ordinary view and are rarely seen together, have gathered to herald the arrival of the World Peace Guardian Dorje Shugden within the ethereal realm. Paying homage to the divine king they welcome him, the supreme being whose body shines with the light of magnificence and abides in benevolent wisdom. He who has come from the pinnacle of the celestial dimensions, he has the dominion over men and gods. All beings in this and other worlds have gathered to pay homage and to receive blessings, abundance and counsel.
Shugden the divine king, at last has drawn near,
He offers a new life so clear,
With a silent prayer he offers the golden stair,
Sing praises, does the emerald forest all cheer.
Om Benza Wiki Bitana Soha
To see other beautiful portrayals of Dorje Shugden, click here: https://bit.ly/2Nt3FHz
COMPASSION at its best: His Holiness the Dalai Lama explained in Ladakh, 31 July 2018:
“Usually at the beginning of an empowerment there is a ritual to drive away interferences. But I no longer feel it’s consistent to regard some beings as evil forces. At the start of each day I cultivate altruism, but in the evening we say, ‘May the evil forces be driven away.’ There seems to be a contradiction here that I’m no longer keen to comply with. I’m not highly realized, but I have great confidence in the power of Bodhichitta.”
Source: https://bit.ly/2wVsqSb
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This latest statement by His Holiness the Dalai Lama is excellent. I fully believe in his compassion and I hope he will fully implement it.
All negative beings take rebirth with negative minds due to deep attachments. The attachments result in negative states of rebirth and angry minds that carry out harmful actions, like spirits or hungry ghosts who can be very bothersome because they are very angry as they died in the state of attachment in their former rebirths.
Indeed we need to generate compassion towards these beings, especially the formless type, as it would be the best remedy to stop their harm. We can recite mantras with love and bless them with it. While reciting prayers, we can meditate on them being at peace. When we generate compassion towards these harmful interferences of the formless type, many of them will calm down and stop their harm and even go away. Some of them, you can talk to them and subdue their harm and they will stop harming completely if they feel your love. That is how you can help them.
Many high masters of India and Tibet generated great compassion towards certain ghosts, spirits or interferers and subdued them in this manner and even made them into protectors of regions. I’ve witnessed this with one of my lamas where he subdued a female spirit that crossed over the Himalayas. After making the spirit promise it will not harm others, my lama gave the spirit a drink to seal the promise.
Since the Dalai Lama has manifested saying Dorje Shugden is negative (although many high lamas disagree), then he can apply this method to Dorje Shugden. He can ‘subdue’ Dorje Shugden by generating tremendous love, prayers and talking nice to Dorje Shugden who will be ‘subdued’. Then people are henceforth ‘free’ to practice Dorje Shugden without more discrimination, segregation and being called degrading names for practicing this protector.
Give peace a chance. His Holiness the Dalai Lama can generate great love towards Dorje Shugden and all the hundreds of thousands of Dorje Shugden practitioners that love the Dalai Lama and miss him like I do. May His Holiness the Dalai Lama bring peace and heal the rift with Dorje Shugden practitioners.
May His Holiness live very long and always be healthy,
Tsem Rinpoche
https://www.tsemrinpoche.com
Reading- https://bit.ly/2wWQGUh
How neat is it that a book written by a foreigner can be the proof of Dorje Shugden’s existence in a big famous Nyingma monastery. Since the ban on Dorje Shugden came out, Nyingmapas has been accusing Dorje Shugden to be a spirit. Out of the blue, Dorje Drolo ( Protector emanated by Guru Rinpoche ) is stepping on a deity which resembles Dorje Shugden.
The 16th Karmapa has seen one of this kind of statue in the official opening of a new Nyingma monastery, he ordered the statue to be removed because it was incorrect. He said the following:
“Although the time is a little early, in the future you will definitely need to rely on this deity (Dorje Shugden).”
– His Holiness 16th Karmapa
Even His Holiness the 16th Karmapa gave predictions on how Dorje Shugden will be important to us in the future, which is now.
Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.
High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.
Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7
For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
His Holiness the 10th Panchen Lama
Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.
After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.
The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.
At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.
His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.
Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.
Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.
The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.
See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb
Prior to this article, there are thangkas of Dorje Shugden appearing together with Dorje Shugden, which is proof that Dorje Shugden was practiced within the Nyingma tradition as well.
So it is opportune that Sikkim, fell under the control of the Indians, it Sikkim was in any way under the Tibetan influence, all the murals in realaion to Dorje Shugden would probably been wiped away now.
Dear Kecharians and friends,
Last night, I gave a teaching to a group of people who were in Kechara Forest Retreat. I shared with them the correct way to pray for our loved ones and why we shouldn’t “demand” Dorje Shugden with fulfilling our wishes but let Dorje Shugden decide what is the best outcome. He has infinite Manjushri wisdom beyond our own and we should trust this wisdom. Sometimes what we pray for is not what should be fulfilled. Sometimes what we don’t want turns out to be the better result in the future.
I also shared with them about a beautiful monk, Tsawa Pulthok Rinpoche, who was jailed and badly tortured by the soldiers for 19 years, starting back in 1959 in Lhasa, and yet he has no anger towards his torturers. He was released and had resettled in Nepal where I met him. For the remainder of his life, he spent his time in meditation, retreats and pujas for the public until he passed. He was glowing, happy and very proud of the fact he was a student of His Holiness Kyabje Pabongka Rinpoche, which he told me when we met. He did full meditations on Vajra Yogini and short puja to Dorje Shugden daily in his small room in Kathmandu, Nepal where I had to honor to join in his prayers. He told me he was very happy to have his room to do his meditations, pujas and prayers openly. Whatever happened to him, he accepted as part of his karma and he spent much time in prison meditating and quietly teaching dharma to his other cellmates. He was very much respected in prison in Lhasa because he never showed anger, always meditated and consoled others, giving them great strength. He endured much hardship, torture and beatings but he never lost his monk vows. His full understanding of karma helped him not feel any anger or bitterness towards the soldiers. He told me that daily, he would meditate that the karma of others in prison would come to him. That all the torture and abuse he received was so others in prison did not have to suffer this. He said suffering for others was what kept him going and made him be able to endure the pain.
We are not bound by our experiences. We are bound by our choice. I also reminded those were present about the good person inside each and every one of us, and how we should not “bury” this good person with our excuses because the more excuses we give, the deeper this good person is buried and soon the layers of excuses will make it very difficult for us to find this good person. We are all beautiful good people and we should not let it get lost by lying, laziness, lack of integrity and procrastination. We all have a choice. If we have to make excuses, we should choose to make excuses to be a winner. When we win, we make ourselves happy and those around us happy.
The teaching session went well and it was spontaneous, and I requested the people who live and work in and around Kechara Forest Retreat for the talk. We had some good laughs to during the talk.
Thank you,
Tsem Rinpoche
‘If we trust in karma which exists, then there is no reason for anger’.
~ Tsawa Pulthok Rinpoche
“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 be harmed by an evil spirit… Which one is it? Can he be 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?” – Tsem Tulku Rinpoche
Photo: His Holiness the Dalai Lama, young Tsem Tulku Rinpoche and Tsem Tulku Rinpoche’s tutor Kensur Rinpoche Jampa Yeshe
This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
DON’T MISS THIS! FANTASTIC NEW GREAT STUFF! High quality videos redressing the misinformation about Dorje Shugden practice and people and the current sad Tibetan situation and why they are losing ground in the world. Powerful and truthful – CLEAR VIDEOS – https://bit.ly/2LJbo35
Nice short video of a new LED signage reminding us of who we can go to for blessings in case of need: https://www.youtube.com/watch?v=EBwrkaKUoH0
Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche
Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s
Amazing post!!!!!
Dear friends, For months we have been working on this BEAUTIFUL and meaningful mural in Kathmandu, Nepal. Please click here to enjoy the many stunning pictures of this mural: https://bit.ly/2LgOj8J
Tsem Rinpoche
Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche
Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.
Here we see a Bhutanese woman confirming that His Holiness the 4th Zhabdrung Rinpoche wrote prayers to Dorje Shugden. At first people did not believe that Zhabdrung Rinpoche actually composed the prayers, but people went to check with their monastic authorities, and they confirmed that the prayers were real. Before this, she had vehemently said that there were no such prayers and that she would go to check and then prove that the prayers were false. She must have gone to check and ask about Zhabdrung Rinpoche’s prayers to Dorje Shugden. As we said, the prayers are real but she still cannot accept the fact, even with all the proof.
Some Bhutanese feel like they cannot openly acknowledge that the article on Zhabdrung Rinpoche’s composition of prayers to Dorje Shugden is true, because it would mean that the Je Khenpo and Bhutanese sold and betrayed their own lineage. So even though they now admit that they prayers are real, they keep saying that he is just a minor deity and in any case, the Je Khenpo banned the practice. But if Dorje Shugden was just a minor deity, why would both Zhabdrung Rinpoche and Drubwang Tenzin Zangpo have composed such extensive prayers to Dorje Shugden? If Bhutan’s founding fathers like Zhabdrung Rinpoche promoted the practice of Dorje Shugden, why is someone like the Je Khenpo, whose position was originally created by the 1st Zhabdrung Rinpoche, banning the practice? Why do they want to go against what Zhabdrung Rinpoche did? If they do that, why do not they ban the entire country of Bhutan, because he founded that too.
They also claim that thangkas of Zhabdrung Rinpoche with Dorje Shugden are fake. However, there is no such thing as a fake thangka, because when someone has faith, they commission it, place it on their shrine and accept it. How can a thangka be fake when it has been individually commissioned? There is no rule or guideline what someone can or cannot put on a thangka. It is up to a person’s personal choice. That means there is no such thing as a fake thangka.
This woman came back on social media and confessed that the prayers are real. Even though she was still shocked, angry and dismayed, she told the truth. She could have kept quiet but she did not. Through all her debates and denials, she still had the honesty to leave a comment and admit that the prayers were real. When people can accept something, even though it may make them uncomfortable or angry, it means that they are practicing the Dharma. Dorje Shugden was practiced by the 4th Zhabdrung, and even though it may be an uncomfortable thought to some, it is clear and proven to be the case.
The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html
不丹国第四世夏仲仁波切与多杰雄登
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-chinese.html
འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-tibetan.html
It is fascinating to read about the tradition and practice in Sikkim at the time when Lamaist countries were deemed as mysterious and out of reach. Through the writing of Waddell, it came to light that the enlightened Dharmapala, Dorje Shugden was revered by the Nyingma lineage in Sikkim as the protector was placed in a prominent position within the Pemayantse Monastery. Pemayangtse Monastery stood as one of the most prominent monasteries in Sikkim and it was tied to Mindrolling Monastery in Tibet. It was also the seat of Lhatsun Namkha Jigme, a great master of the Nyingma tradition, who through “his mastery of Riwo Sangcho, established and consolidated the Buddhist teachings in Sikkim.” Given the Given Waddell’s proficiency of the Tibetan language and culture, but perhaps not with the religion and its pantheon of deities, Dorje Shugden remained undisputed as a deity venerated by the people of Sikkim at that time. Thank you for this sharing.
How can a nun curse someone they do not even know and wish the person to die quickly and be born in hell? What kind of nun is this? Shocking! What more she’s cursing a Buddhist teacher and a monk?! Is this the face of Bhutanese Buddhist?
This is so shameful for her as a nun, her teacher, her monastery, her country and her King. A sangha should not behave in such a manner. A Sangha should carry enlightened Buddha’s teachings of compassion and wisdom to benefit all sentient beings.
A Sangha is not supposed to promote hatred and certainly should not be cursing or wishing another person to die. That wish itself is already breaking one of the vows.
A Sangha is one of the 3 Jewels, an object of refuge. They should not behave like an uncivilized person with so much hate. This is how bad the Tibetan Leadership has spread their lies and hate about Dorje Shugden and Shugden Buddhist practitioners.
I am not against anyone but the Image which is shown above is of Tadrin, due to such a long period the red turned into dark blue if you see Tadrin than you will recognized very well.
It’s really great to see this article about Nyingma sect who also practiced Dorje Shugden, among the Sakyas,Kagyu’s and Gelugs which I have previously heard from a video flimed by Kechara. https://www.youtube.com/watch?v=v52s_pF2A4o&list=PLFPtxrD7Q2LyKpzzUPQ-FjIsu2TW7FRz4&index=21&t=0s
This article itself completes the whole picture (previously Rinpoche has blogged about the propitiation of DS in the Kagyu and Sakya) and it is clear that this practice is not sectarian nor does it harm practictioners. Dorje Shugden is not a Gelug-only Dharma Protector as claimed but was in fact, widely practised amongst the Nyingma traditions.
Also searched up from Wikipedia what is “Mindrolling Monastery”?. Also love the short explaination iconography tangkas on some enlightened wratful deities. Thank you very much Rinpoche and Choong for this interesting article ??
This is excellent video! A must watch!
Beautiful thangka of Dorje Drolod, Guru Rinpoche and Dorje Shugden with Ekazati. Such beautiful artwork. More here for free download- https://www.tsemrinpoche.com/?p=62528
Interesting write up of this Buddhist Pemayangtse monastery in Sikkim. It seem to be one the oldest monastery with historical history behind it and also demonstrates the ancient rituals in practice. Sikkim has many monasteries and the influence of Buddhism is felt in nearly every where . From the fluttering prayer flags to the sacred caves, lakes and stupas, the images and symbols of Buddhism retain a freshness undimmed by the passage of time. The great majority of the monasteries in Sikkim belong to the Nyingma subsect . Wow… Dorje Shugden is not a Gelug-only Dharma Protector as is claimed but was, in fact, widely practised amongst the Nyingma traditions. Some interesting information , this monastery was built for “monks of pure Tibetan lineage”. This practice is still retained. The unique feature of the monastery is that there is an intricately carved wooden structure located on the top floor . The monastery houses a good collection of wall paintings, sculptures, precious images, thankas and a huge gold plated statue of Guru Rinpoche. The murals at Lhatsun Namkha Jigme’s Pemayangtse Monastery in Sikkim paints a thousand words of proof that they do propitiated and invoked Dorje Shugden among the Nyingma tradition.
Thank you Rinpoche and Seow Choong Liang for this post.
I am a Nyingmapa and I have been in Buddhism since the 80’s. Because of this blog site I practice Dorje Shugden together with my main practice of Guru Rinpoche’s rainbow body. Since I started practicing Dorje Shugden earning livelihood has been easier affording more time to do more Guru Rinpoche retreats and pilgrimages to Tibet, Bhutan and Nepal. I have visited this Pemayangtse Monstery over a decade ago. It is beautiful. I didn’t take much pictures as it was raining.
Thank you for connecting a Nyingma branch of Buddhism with Dorje Shugden. It inspires me even more. This blogsite is WONDERFUL. I can see all the hard work that has been put into it. I am a loyal fan of this site for three years now. Keep it up!
Interesting. Who is your lama? And what is your lineage?
Hi John, thanks for sharing your personal journey. It inspires me to write a reply. I’m a big fan of this blogsite too ?
After practicing Dorje Shugden for almost three years, I too, find that my interest in Dharma deepened and my life is much more stable compared to last time. It’s not that problems will not arise but whenever there’s obstacle, I find it easier to deal with. Perhaps I’ve learnt to let go. I hope I can preserver in my practice. Thanks again for your sharing.
Dear Dongho,
I am actually quite surprise by your comments. I suppose you as a practitioner of Tibetan Buddhist tradition should know well enough about the wrathful aspects of enlightened Dharma protectors (Well I assumed you do, else you wouldn’t have come to a high lama’s blog to criticize and argue about the facts about Tibetan Buddhism.). Each wrathful protectors has their special mudras and holding specific implements to symbolize their own method in guiding the practitioner toward transforming negative thoughts and emotions into pure awareness. The same goes to their sacred prayers.
As a westerner of early 20th century, It’s understandable that Sir Laurence Austine Waddell, who was not a Tibetan Buddhist, might not have professional knowledge about Tibetan Buddhism. What he mentioned in his writing is based on his observation and his own interpretation as a foreign scholar and observer. As mentioned by Rob Preece in his book “The Psychology of Buddhist Tantra”, when westerners first came to Tibet, they reported that Tibetans worshipped demons. Some even shocked by the image of thousand-armed Chenrezig who in fact is the Buddha of compassion. So it’s totally acceptable if he couldn’t give a correct interpretation of the symbolisms of Tibetan wrathful deities as this is not their culture. I am sure if they read about how the great Palden Lhamo killed her own son (who is raised to kill Buddhists), ate her son’s flesh, drank his blood with his skull as a kapala or cup, and flayed his skin to become a saddle. they will be even shocked and would have labelled her as demon as well. However, I am sure as a Buddhist of Tibetan tradition, you wouldn’t interpret it this way.
The important aspect of Sir Laurence Austine Waddell’s writing in regards to Dorje Shugden is he pointed out the fact that he saw the image of Dorje Shugden in Pemiongchi which is one of the six major monasteries of the Nyingma tradition in Sikkim, established by the great master Lhatsun Namkha Jigme. This is what he saw, hence an undeniable fact even though Waddell might not understand Tibetan Buddhism well enough. This also shows that at that time, before all the controversies, Dorje Shugden is held prominence in the Nyingma tradition or else his image wouldn’t have been placed in such prominent Nyingma monastery.
From Waddell’s writing, “He was formerly the learned lama Panchhen Sod-nama graks-pa [Panchen Sonam Drakpa], who being falsely charged with licentious living and deposed, his spirit on his death took this actively malignant form and wreaks his wrath on all who do not worship him – inflicting disease and accident.”, we can almost certain that Sir Laurence Austine Waddell was not familiar with the concept of Buddhism. If Dorje Shugden was formerly Panchen Sonam Drakpa, who is a highly attained lama, how can his incarnation turned into an evil spirit?
Dr. Ursula Bernis summarizes Panchen Sonam Dragpa’s accomplishments: “a great master, writer, abbot of all monastic universities in turn, vajrayana adept, whose textbooks are still today used at Drepung” and “the teacher of two Dalai Lamas.” (Source: Condemned to Silence: A Tibetan Identity Crisis, by Ursula Bernis, 98 p., p. 40 ). McCune adds that, in regards to his subsequent incarnations, “to be known as the incarnation of Panchen Sonam Drakpa would likely have been considered a great honor.” (Source: Tales of Intrigue from Tibet’s Holy City: The Historical Underpinnings of a Modern Buddhist Crisis Archived 2012-02-14 at the Wayback Machine. thesis by Lindsay G. McCune, p. 51, The Florida State University College of Arts and Sciences)
As a Buddhist, you should know that an enlightened mind can never degenerate, just like Buddha can never become non-Buddha. Therefore, to say that Dorje Shugden is the reincarnation of Panchen Sonam Drakpa yet he has degenerated into an evil being is totally illogical.
In your comment, you also said that we have anger towards Chenrezig’s incarnation. Well, by saying that, I am sure you have never read this blog clearly before you came here to criticize because if you do, you will know that H.E. Tsem Rinpoche has never said any single negative word about His Holiness, instead he respected His Holiness a lot. Perhaps you should read this: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/what-i-think-of-his-holiness-the-14th-dalai-lama.html. In addition, it is a norm in Kechara organization to end our dharma activities with a dedication prayer for the long life of H.H. the 14th Dalai Lama. Would you do the same for someone you are angry with?
Your another accusation is saying that we force other lineages to join in schism. Would you kindly explain more about the schism we created? Does finding historical facts and publishing the work of our research considered a schism? Does proving with evidences that other lineages did worship Dorje Shugden considered as schism? Does showing the works of great Gelug, Sakya, Kagyu and Nyingma’s masters about Dorje Shugden considered schism? Does proving that Dorje Shugden not promoting sectarianism considered as schism? Does promoting harmony among different sects of Buddhism considered schism? If these are schism, then what is harmony? Please explain as I am sure many will be as confused as I do.
Pardon moi for my anger, but I’m afraid some of your followers went to the extent of insulting the great Sakya masters and their consorts such as Jamyang Khyentse Wangpo Chokyi Lodro and Khandro Tsering Lodro followed by insulting the Sakya Trizins for being corrupt and being a hereditary line, so pardon me if my anger may have gotten the better of me at that part.
By anger towards Chenrezig’s incarnation, I mean as in the Shugden protesters up in the streets denouncing the Dalai Lama and claiming that he is “fake,” “not the real Dalai Lama,” etc. I know Tsem Rinpoche doesn’t state that, but he may need a time when he needs to discuss to his followers on not hating the Dalai Lama and making very deluded claims of him not even being Chenrezig’s incarnation.
Since when can an enlightened being not fall into worldliness? That may be so with 8th bhumis and higher, but there are times when bodhisattvas and other enlightened beings can fall off from the path and end up in delusions once again. For example, did you not say that Namkar Bardzin was once a geshe? Yet he ended up becoming a wrathful spirit that had to be bound to become part of Shugden’s retinue. Did he not? Masters themselves can fall from grace and become gyalpos. After all, is that not what a gyalpo is? So it wouldn’t be a surprise if Tulku Dragpa Gyaltsen did become reborn as a gyalpo.
Dongho, What you write makes no sense. Basically you just want so much attention. You are getting it for the first time in your life.
I think the admin here should ban you.
Are you a Sakyapa? No. Are you a Kagyupa? No. Do you know a single teaching on Dzogchen? No. Have you received any teachings outside of the Gelugpa? From your tone, it seems like not. If you want to talk about making sense, why don’t you get out and begin looking through the actual teachings of the other sects instead of reciting your own claims and see what they think? If you’re going to stay in the conch, I suggest you do so and keep off of the other lineages instead of trying to make exaggerated claims from it and make it seem that you are all so knowledgeable and resourceful. It is you who do not make sense at all, but I am not surprised by your sectarianism and persistent ignorance in traitorous spirits. May you at last be free of the sufferable samsara. Good day.
Aa Ah Ha Sha Sa Ma!
You are nothing but a cyberbully hiding behind anonymity.?
Dear DongHo,
Blah, blah, blah, blah, defame, blah, blah, blah, change the subject, blah, blah, blah, say something not related to this article or blog, blah, blah, blah, blah, say something you think is profound, blah, blah, blah, talk about something out of context, blah, blah, blah, blah, start making personal attacks, blah, blah, blah, blah, Fake News, blah, blah, blah…
I agree with “Attention seeker”, you are just a twerp and the moderator should ban you.
Say all as you wish, I pray you be liberated. Au revoir.
My dear Dongho,
It would appear that you have completely missed the point of this article.
The significance of this article is not the confused description of the guardian deities, which was explained both in the article and as Pastor Niral pointed out, an early colonial and absolutely wrong view of Tibetan Buddhism and Tibetan culture.
In case you missed it, this book was written in the late 19th century, published in 1895. This book was, by many accounts, among the earliest books written and published by any Westerner about Tibet. At the time, Tibet was still cut-off from the rest of the world in nearly all ways, there was little to no exchange between Tibetans and the rest of the world, at least with the Western world. Because the ways of Tibetans were so different from those in Western society, Tibetan Buddhism, their Buddhas and deities, were seen and called as, “demon worship”.
Mind you, this does not only reflect on Tibet and Tibetans, to most of the British and Europeans of that time — Asia was barbaric and backward. Thus, almost all the views presented in this book must be taken with a very big sack of salt.
Returning to the subject of the article, what is TRULY SIGNIFICANT are the following:
1. DORJE SHUGDEN’S POSITION AS A DHARMA PROTECTOR FOR NYINGMA TRADITION
Dorje Shugden’s image is described to be in a position that is reserved for protector deities. Whether or not, the Nyingma Pemayangtse lineage considered Shugden as an enlightened or unenlightened protector is something to be further researched and may be debated on. THE TRUTH SHOWN HERE IS that Dorje Shugden was recognised, positioned and propitiated by the Nyingma Ta-tsang monks at Pemayangtse monastery in Sikkim.
The proof of this is from Waddell’s description for the location of the image in the monastery, “Entering the vestibule, we find its gateway guarded by several fiendish figures.”
Any Tibetan, and even all Asians, will recognise the fearsome expressions of divine Guardian Deities. This is common in almost every temple of Asian origin – from the Dvarapalas of Indonesia and Thailand to the Chinese guardian door gods.
Refer to slide of GUARDIAN DOOR GODS below.
These guardian gods or deities have a very special place for practitioners of the faith. Despite their appearance, they are revered as benevolent beings who are there for the faithful, to provide shelter, protection and aid to those who require these.
All of them are often depicted with fierce, demonic looking faces. As to why they are portrayed as such, I have included a short excerpt on ‘Demons and the Demonic in Buddhism’ at the end of my comment.
2. THE FACT THAT THE FIGURE AT PEMAYANGTSE WAS DORJE SHUGDEN CANNOT BE DISPUTED
This is, I think very important. In most cases, especially when it comes to the pantheon of Tibetan Deities, it is easy to be confused when identifying which deity it is purely based on visual iconography. There are many variations of the same deity, depending on tradition, lineage and even period of time.
Sometimes today, even for followers of the tradition, it can get confusing when looking at images of the deities, is it Dorje Legpa or is Dorje Shugden?
Refer to slide showing DORJE LEGPA and DORJE SHUGDEN below.
Hence, when Waddell writes:
Except for the name Panchen Sonam Drakpa which is incorrect and most likely Waddell misheard “incarnation of Panchen Sonam Drakpa” to refer to Tulku Drakpa Gyaltsen or the person who informed Waddell was misinformed. Whatever the case may be, the rest of the account correlates with all historical documents on the rising of Dorje Shugden and surprisingly, also admits that Tulku Drakpa Gyaltsen was “falsely charged”. This is, of course, an important discourse on the origin of Dorje Shugden that is being disputed by those who promote the misleading Central Tibetan Administration (CTA) charges levelled at Shugden-pas.
As for the continuation of the description which you have chosen to highlight as the point of your argument to paint Dorje Shugden in a bad light:
This is as has been said, a misinformed Colonial view or it was not understood and described fully the reasons for Protector deities having wrathful forms and features.
I am indebted to His Eminence Tsem Rinpoche for his work in presenting undisputable facts of Dorje Shugden and promoting the practice for the benefit all sentient beings.
I would also like to say thank you to the writer of this article, Seow Choong Liang for the discovery and presenting the information in an interestingly good read.
To you, Dongho, I hope my comment will help to create a better understanding of Dorje Shugden and assist remove some doubts you have in mind. May you have happiness and the causes of happiness.
Thank you.
Excerpt on ‘Demons and the Demonic in Buddhism’
In contrast to Western representations of the demonic, the “demons” of Asia are primarily the powerful, ancient spirits of nature, who require recognition and appeasement. Buddhism was more successful than any of the other missionary religions in making peace with the indigenous spirits it confronted in its progress through Asia. Monastics either turned a blind eye to existent demon-deity cults (as in Southeast Asia), allowing them to flourish in tandem with Buddhism, or (as in Tibet) Buddhist miracle workers like Padmasambhava forcefully tamed the demons and turned them into dharma protectors and fierce guardians of the new faith of Buddhism. In fact, we might say that in Buddhist understanding, there really are no such things as “demons.” There are only powers, energies, and deities to be worked with; the skillfulness, compassion, and attainment of the practitioner determine the outcome of the encounter. Those who are found lacking in these attributes have far more to fear from demons than those who, like the Buddha in his triumph over the ultimate demon Māra, have pacified their own inner demons of greed, aversion, and ignorance. Since there is no notion of absolute evil in Buddhism (or indeed in any Asian religion), and all classes of beings, including beings of the lower realms such as demons, animals, and ghosts, may improve their karmic lot by attaining a higher birth in the human or divine realms, demons are not always and forever demons. They are troublesome but not catastrophic. They are obstacles to be overcome through ritual action, offerings of appeasement, and meditative detachment. Nevertheless, in normative Buddhist texts, the suffering of demons in the hell realms is invoked negatively to warn practitioners to be more diligent in their spiritual efforts—in part to avoid rebirth among these unfortunate beings. As representations of natural bounty, mystery, and fertility, demons threaten to exceed and overturn the human order. They must be controlled, and yet they must be respected, since they are an inevitable feature of that oscillating order.
Thank you for the lovely and thoughtful comment.
?
I’ve been hoping for Nyingma sect’s (the oldest sect) evidence to be put in this blog soon and thanks to Rinpoche and Choong, we have it here now.
It will be a great relief for those practitioners who wanted to accept Dorje Shugden practices/practitioners but unable do so because of the misinformation or perhaps it can’t be discussed openly due to some political reasons or whatever reasons it maybe. There is one particular Nyingma’s group of practitioners that I’ve known, they are actually adopting a kind of middle way approach whereas they recognised both Karmapas despite the conflicts between the Karmapas (the one endorsed by H.H. Dalai Lama and the China-backed Karmapa) . To me, it shows that they are more interested in teaching and disseminating the real and genuine Dharma rather than taking sides. Besides, don’t we have to supplicate our Lineage Gurus in our daily prayer? By logic, I’m sure there are lineage masters in the supplication were DS practitioners given that DS have been in existence for more than 300 years ago.
Although some names of the deities and practices are a bit different from what I know but I can connect the dot there. (Eg: Vajrakila is more commonly known as Vajrakilaya by some). Hopefully this article can clear the doubts of many. This article itself completes the whole picture (previously Rinpoche has blogged about the propitiation of DS in the Kagyu and Sakya) and it is clear that this practice is not sectarian nor does it harm practictioners. The most powerful evidence to show that practitioners of DS will never go wrong is when H.H. The 14th Dalai Lama himself has Approved and Endorsed the reincarnation of His own tutor, Kyabje Trijang Dorje Chang (a strong DS practitioner till the end of His life and He even mentioned the helps that He received from DS throughout His life in his autobiography here https://www.tsemrinpoche.com/download/Dorje-Shugden/en/Kyabje%20Trijang%20Rinpoche%20-%20The%20Illusory%20Play.pdf
How can we say that DS is harmful and evil when His Holiness Dalai Lama Himself recognised the reincarnation of His own Tutor? Where is the logic here?
Thanks to both Rinpoche and Choong for this piece of news.
“Thus, at Pemiongchi is the Gyalpo Shuk-den with a brown face and seated on a white elephant. He was formerly the learned lama Panchhen Sod-nama graks-pa [Panchen Sonam Drakpa], who being falsely charged with licentious living and deposed, his spirit on his death took this actively malignant form and wreaks his wrath on all who do not worship him – inflicting disease and accident.” Aha! So you do admit to the spirit being a disruption! Here, it clearly states that all who do not worship him will be faced with negative consequences! Well that explains a lot for a gyalpo who has caused a schism over him with the claim of enlightenment. This indeed supports the Sakya viewpoint that Shugden is indeed a traitor who was murdered, then rose as a minor protector in several lineages and betrayed them for the Gelugpa for power and has caused a controversy over him. Enough with your anger towards Chenrezig’s incarnation and forcing the other lineages to join in this schism with your exaggerated claims! It is time that this schism is put to an end!
I wonder what you hangup is.
Please do read the article in completion once again.
Dear Dongho,
I’m sorry you no longer agree with the practice of Dorje Shugden or are even neutral about it. But for you to come onto this blog time and again and leave such comments does not befit the Dharma taught by any of the four great lineages of Tibetan Buddhism. Unfortunately, neither does it reflect well on your lama. We used to have quite meaning conversations on Ask the Pastors but it seems that you yourself have succumbed to your own anger, and you are expressing it here.
Everybody is entitled to their own thoughts and opinions. If you believe that Dorje Shugden is not enlightened, that is your personal choice. With this particular article we are just point out the facts, that Dorje Shugden is not a sectarian protector that people, and evidently you yourself seem to believe. There is a common misconception about Dorje Shugden, and we are providing evidence against this misconception. If you are pracitising the Dharma, you would look at the situation from a logical point of view. That is what the Buddha taught, to look at things from a logical point of view. The fact still remains that Dorje Shugden was first practised in the Sakya tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/39th-sakya-trizin-dragshul-trinley-rinchen.html). That fact is undeniable. Second he was also practised in the Nyingma tradition, as stated in the article above and third, he was also practised in the Kagyu tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html). Therefore, in actual religious practice, Dorje Shugden is not a sectarian protector. He has been relied on as a protector in many traditions.
If you say he is not an enlightened being, please do tell me why six of the previous Sakya Trizins practised Dorje Shugden strongly and even composed prayers to Dorje Shugden. On top of that Dorje Shugden was considered the emanation of Chenrezig within the Sakya tradition, as stated by His Holiess Sakya Trizin Dragshul Trinley Rinchen. Was His Holiness Sakya Trizin wrong in doing so? Can a Sakya Trizin be so wrong and mistaken about Dorje Shugden? If so, what does this say about the Sakya tradition that he is the head of? The line of reasoning is completely illogical. The Sakya Trizins are manifestations of the enlightened beings, they cannot be wrong. If they say Dorje Shugden is Chenrezig, who are we to disagree with them due to what someone else has said? If we do that, why even follow their teachings? It is illogical. Sakya Trizin’s are manifestations of the enlightened beings and that is that.
To use the worlds of Waddell to try and justify your standpoint is also fruitless. It is clear from his writing, that even though at the time he was considered an expert, his thoughts and analytical process was marred by his colonial thinking. Any study of anthropological material at the time would make this startling clear, and I should know because I have a background in anthropological study. It is also clear that from his writing, not only about Dorje Shugden but the other protectors, he did not comprehend the true meaning behind wrathful imagery within Tibetan Buddhism.
Even the great Four-Faced Mahakala is depicted and portrayed in wrathful form. In Nagarjuna’s Praise to Mahakala he is even described as being “In a cannibal’s form”. This is not wrathful to you? You are very aware of what wrathful imagery means because we have discussed this before.
In your comment, you are asking us to end the schism, but we are not the ones who created the schism, but are trying to heal it. If someone banned the practice of Four-faced Mahakala, wouldn’t you want to heal the divide so you can go back to practicing your religion in peace? That is what we are doing. We do not use underhanded tactics, or violence. We are practising the Dharma, so we use logic and understanding, as all the great masters have taught, no matter your lineage, in order to show people the truth. And that is that Dorje Shugden is an enlightened beings, as claimed by lamas of all four Tibetan traditions, and he is not sectarian, nor is he harmful.
Of course, you are entitled to your opinions about the practice and that is perfectly fine. If you no longer agree with what we say, that is fine. But please do not come here and leave such negative comments without thinking things through logically, do not accuse us of doing something we are not. We have no anger towards the Dalai Lama as the incarnation of Chenrezig. In fact, every single member of Kechara recites prayers for the Dalai Lama’s long life at the end of our dedications, either at the end of our pujas in the temple or on a personal basis during our daily prayers. Please do not presume that we are against the Dalai Lama just because we practice Dorje Shugden. This is not a correct assumption.
Furthermore, we are not the ones who created this schism in the first place. This you can blame the Tibetan leadership for implementing. They are the ones who created this problem. What we are trying to heal this schism by giving people information so that they can make an informed and logical decision about this issue. To say that we are creating a schism when we do not ascribe to the same views as yours is illogical.
There is not simply one path to enlightenment but many, the three vehicles of Buddhism, and the many different traditions are testament to this. The great Pabongka Rinpoche has taught that to deride any of the schools or lineages of Buddhism is equal to killing 1,000 Buddhas and earns one a place in Avici Hell. We follow these teachings, so you will not find one derogatory word about another Buddhist tradition in terms of their practices on this site. If you are really practicing Buddhism, why do you come to another persons website that has views you do not agree with and then leave comments such as these. There is nothing negative within the article at all.
Hopefully you have understood what I have written. And I wish you all the best and offer you my prayers that you are successful in your spiritual practice and achieve attainments. Follow your guru’s advice, practice your sadhanas, transform your mind. That is the path of the Buddha, not hate or hateful comments. I really do pray for the best for you. Some of the questions you asked on Ask the Pastors showed that you have the intelligence and aptitude to progress greatly in your spiritual path. May all be harmonious.
Sorry if I may be lazy on the arguments, but I think it might be best to argue it all here as I just found out:
http://www.debate.org/debates/Dorje-Shugden/1/
So Dongho, by your same misunderstood argument, you are also saying that the Nyingmas and Mindrolings are DEVIL WORSHIPPERS too.
Please do again read this article and understand the points that are being made.
The Nyingma are known to work with different spirits and even Bonpo parts towards it. They are not “devil worshipers”(this is not even a Christian website, so I’m not sure why you would use this term), but practitioners who appease the local spirits and so forth through enlightened ways so that they do not make obstacles towards their own practice. Ever heard of Chod? Or Riwo Sangchod? Or Sur offerings? Do you know the point of these practices or at least have an empowerment for them?
Dongho,
Do you read English well?
Re-read the article TILL THE END carefully. You really don’t understand the subtleties of the English language. You really didn’t understand what the article is saying.
The very fact Dorje Shugden was painted in a Nyingma monastery shows you he is being worshipped along with the 12 Sister goddesse (tenma). The description of him is to sound terrible to frighten obstacles away. It does not reflect his nature. Just like the description of the Tenma goddesses.
Read carefully and stop looking for attention.
Dear Dongho, while you are welcomed to leave your comment in such esteemed blog of His Eminence Tsem Rinpoche here, I think you also need to show some basic respect. Reading the article completely and understand it in its entirety is the basic respect, and anyone who has read the whole article, will not take things out of the context like what you did here. You really need to be objective in reading the facts presented here, and not jumped into your fixated conclusion whenever you see the term “Shugden”.
Waddell also described the 12 Tenma Goddesses as “aerial nymphs who sow disease” giving the impression that they are devilish beings bent on malice. In practice, these 12 goddesses have been entrusted by Guru Rinpoche to guard the four borders of Tibet, and to protect and aid spiritual practitioners. In fact, the first of the 12 Tenma Goddesses is none other than Tseringma, one of the Five Long-Life Goddesses, whose oracle His Holiness the Dalai Lama personally consults on a regular basis for matters relating to Dharma and the governance of Tibetans in exile.”
So if you want to use Waddell’s depiction of Shugden to justify that Shugden is a demon, then why you do the same for the 12 Tenma Goddesses? It is only fair right? Then you should go and tell the Dalai Lama that he has been consulting the devilish Tseringma as depicted by Waddell.
Please don’t think the readers here are simple-minded and foolish enough to believe in what you stated just at first glance. The readers are intelligent, so the way you take the Shugden issue out of the context, only further convince the millions of readers in this blog that anti-Shugden people is exemplified by you here: bigotry, ridiculous, narrow-minded.
Pastor Loh Seng Piow
You make a good point, but reason is not always going to be the way. Have you tried sending the Shugden oracle to the Nechung and Tenma oracles and have them all take trance to confirm this claim? If it ever comes a time, prepare your oracle to do so in Dharamsala to meet up with the other oracles when it comes the holiday to take trance. Bring Shugden up to Nechung past the crowds of people without them knowing. Let us see if the claim is true when they meet each other face to face. Try making preparations to do so if you want this schism to finally be put to an end.
One more thing, does the author describe the Tenma in the same way that Shugden demands to be worshiped? Though he calls them “demonic”(which is true as they once wrecked havoc before Padmasambhava came), does that mean that the Tenma demand to be worshiped? In the Kagyu lineage, Tashi Tseringma and her retinue are protectors. But they don’t make demands to be worshiped. Here, Shugden makes these demands as though he is all that matters with heavy consequences if not worshiped. If he is so enlightened, then how is it that their are consequences for not worshiping him?
Dongho,
If you want to read into Waddell – who as the British ‘cultural advisor’ aka British spy for Younghusband – which I would not, unless with a big sack of salt.
Then perhaps you can help me explain why Kyabje His Holiness the 4th Zhabdrung Rinpoche of the Drukpa tradition would compose propitiation rites and praises that enthrone Dorje Shugden as the “Great King of All Dharma Protectors”?
This is from the Sungbum of Kyabje Jigme Norbu, the 4th Zhabdrung Rinpoche of Bhutan.
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html#tab-1-page-4
May all be auspicious,
Tony Vajra
The fresco painting which has been shown in above at Pemayangtse Monastery is really a Dorje Shugden? If, than as per my knowledge i have never seen such a image in anywhere as Sungma Dorje Shugden, so, please Rinpochela, can you give me some authentic source for the image?
Dear Dongho,
The way you take the paragraph out of context to justify your belief is pure ignorant. Please do read the entire article before jumping into conclusions and start pointing fingers.
If Dorje Shugden is what you said, a Spirit that cause troubles. Do you think the Nyingma monastery will have his painting up on their wall in a prominent area? Are you saying that the monks in the Nyingma Monastery are practicing spirit worshipping? In no way they will allow a spirit to be painted on their walls. Hence, what you claimed does not make sense.
Please also do note that the author of the book does not have a fully understanding of Tibetan Buddhism. This can be seen through his writing where he describes the 12 Tenma goddess to be airy nymph that sow diseases. How can these goddess give diseases after they were entrusted by Guru Rinpoche to protect Tibet? Are you saying that Guru Rinpoche is not powerful enough to make sure that these goddess are not harming anyone? Hence, we shouldn’t take his description of the deities seriously because of the lack of knowledge of the author.