Beautiful ancient Tibetan art to share with you
(By Tsem Rinpoche)
Dear friends,
I have always been attracted to Buddhist art and iconography and this attraction for me started at a very young age. In Howell, New Jersey where I grew up, I would always find excuses to visit our local temples which were just 10 minutes away from my house. Not only did I love hanging out with the monks, and not only was it somewhere safe and away from my home life with my parents, but being at the temple meant I could spend hours staring at and praying in front of the beautiful art thangkas (brocaded scroll paintings of various Buddhas) and statues they had there.
When I wasn’t at the temples, I would go to my local library and scour through the books looking for Buddhist iconography which I would then Xerox and keep in my room. Back then, Buddhist iconography was extremely rare and was considered really exotic, especially in a small town like Howell… this was way before the Internet made everything easy!
Later, when I ran away to Los Angeles, I had the opportunity to set up my own altar. But I was too poor to afford statues so I would look for images of Buddhas and frame them up for my altar.
So I have always had the habit of looking for beautiful Buddha images and that habit has stayed with me until now. It’s one of the things that I like to do when I have a bit of free time. So recently, I was going through the Himalayan Art Resources website (very nice website) when I stumbled across their Dorje Shugden section. It was really exciting for me because even though I have visited their site many times in the past, I have never seen this many images of Dorje Shugden. I also found that their artwork came from all traditions and schools of Buddhism.
Although it was a pleasant surprise, it was not unexpected because I know that historically, Dorje Shugden as a Dharma Protector has been relied upon by all sects of Tibetan Buddhism. This is a proven fact. For example, there is an extensive Sakya kangso (or puja text) to propitiate Dorje Shugden according to the Sakya tradition. I have come across the writings of the great Drukpa Kagyu lama His Holiness the 4th Zhabdrung Rinpoche Jigme Norbu, demonstrating a connection between Dorje Shugden and the Kagyu sect. My students have also found historical records of Dorje Shugden murals on the walls of Nyingma monasteries. Not to mention all the texts and prayers composed by Gelugpa lamas such as His Holiness the 5th Dalai Lama, His Holiness the 14th Dalai Lama, His Holiness the 10th Panchen Lama, His Holiness Kyabje Pabongka Rinpoche, His Holiness Kyabje Trijang Rinpoche and His Holiness Kyabje Ling Rinpoche.
His Holiness the Dalai Lama (centre) with his root gurus His Holiness Ling Rinpoche (left) and His Holiness Trijang Rinpoche (right). All three lamas wrote prayers propitiating Dorje Shugden.
So this time, instead of primarily text-based evidence of Shugden worship in all sects of Tibetan Buddhism, I find the Dorje Shugden artwork below to be very exciting because:
1. It is visual proof that Dorje Shugden is not sectarian, and that he was practised by the other Tibetan Buddhist traditions too.
This totally contradicts the campaign of misinformation that the Central Tibetan Administration (CTA) have maintained against Dorje Shugden since they first banned him in 1996. For the last 22 years, from their headquarters in Dharamsala, North India, the Tibetan exiled leadership have accused Dorje Shugden of being a sectarian deity. They say that because he is predominantly practised by the Gelugs today, he will not protect and will harm practitioners of other non-Gelug traditions. Thus, according to the CTA, engaging in his practice is akin to encouraging sectarianism.
However, if Dorje Shugden was actually sectarian, how come people who lived decades (if not centuries) ago painted him amongst deities popular in other traditions? People only paint images of deities they have faith in, want to worship and propitiate. They do not paint images of deities they dislike, and they especially do not paint deities they dislike alongside those they worship.
For example, in many of these thangkas, Dorje Shugden is featured alongside Guru Rinpoche, a Buddha who is predominantly practised by the Nyingmas, Sakyas and Kagyus. Does the Tibetan leadership expect us to believe that when people prostrated to these thangkas, made offerings, and hung them up on their altars, they only prostrated or made offerings to the portion of the thangkas that did not include Dorje Shugden? How illogical.
These thangkas clearly show that in reality, there is no conflict between (for example) Guru Rinpoche’s practice and that of Dorje Shugden. Any perceived conflict between the Tibetan Buddhist sects and traditions is an invented story laced with political motivation and manipulation.
2. It disproves the Tibetan leadership’s claim that Palden Lhamo and Nechung do not get along with Dorje Shugden.
Among one of the first reasons the Tibetan leadership gave for banning Dorje Shugden, they said Nechung had taken trance and declared that it is necessary for all Tibetans to give up the practice, otherwise Palden Lhamo would not be happy. Never mind that Palden Lhamo is enlightened and therefore incapable of anger, and therefore the CTA’s statement is illogical.
These thangkas therefore prove that the CTA’s statements have no basis. If Palden Lhamo was so unhappy with people practising Dorje Shugden, why is it that hundreds of years ago, people made thangkas featuring Dorje Shugden and Palden Lhamo in the same painting? Not only were they in the same painting, but they were also depicted on an equal footing. Were the lamas who worshipped these images wrong to do so, and only the CTA is right in their assessment of Palden Lhamo and Dorje Shugden’s relationship?
Or perhaps Palden Lhamo’s anger towards Dorje Shugden is a recent phenomenon? But if that is the case, how come the lamas of yesteryear were unable to use their clairvoyance to determine that in the future, Palden Lhamo would not be happy with Dorje Shugden and therefore discourage Dorje Shugden practice and the production of these thangkas? Is it that they did not have clairvoyance and they were all wrong, and only the Dalai Lama is correct and clairvoyant about how unhappy Palden Lhamo would eventually be with Dorje Shugden? And how come Palden Lhamo did not discourage the practice decades ago, and waited until 1996 to tell Nechung to tell everyone that if they continue with Shugden practice, she would be unhappy?
In the 400 years since Dorje Shugden practice arose, countless images of him together with other Buddhas have been produced. Since Dorje Shugden is so bad, should all of these old thangkas be destroyed? Why did Palden Lhamo withhold information about Dorje Shugden, and allow so many thangkas to be produced? Imagine the negative karma accumulated from destroying images of Palden Lhamo, Guru Rinpoche, Mahakala, etc. simply because the CTA says Dorje Shugden is bad and his images should not exist. Since Palden Lhamo allowed hundreds of years to pass by, during which time all these images were produced, then is she intentionally allowing people to accumulate the negative karma of being compelled to destroy Buddha images due to the CTA’s rulings? The ban on Dorje Shugden is to delegate the failings of the CTA for not getting Tibet back since 1959 (57 years) and distract the public by making Dorje Shugden a scapegoat. Focus on how ‘bad’ Shugden is instead of the failures of CTA being refugees for 57 years with no end in sight!
Of course, all of this is illogical. Palden Lhamo is a Buddha and it is not possible she made a mistake, and it is not possible that she put people in a position to accumulate negative karma by having to destroy Buddha images, or by worshiping mistaken images of her and Dorje Shugden. It is much more logical to say that the CTA manipulated the Tibetan people’s faith in Nechung, by using his trances and proclamations to publish false statements about the relationship between Dorje Shugden and Palden Lhamo.
3. The thangkas are very old, and not new reproductions.
That is to say, they were produced before the Dorje Shugden ban, at a time when there were no politics colouring the practice, and people were free to engage in whatever practices they wished, free from persecution or the fear of it. These thangkas go to show that when the CTA accuses Dorje Shugden of being sectarian, or says that other deities are not happy with Dorje Shugden, their statements are made with some hidden agenda or ulterior motive in mind. The simple proof is that hundreds of years ago, practitioners and lamas of that time and the people who produced these thangkas did not share the opinions of the current CTA.
4. Whatever lies the Tibetan leadership want to make up, the truth is the truth.
Regardless of the Tibetan leadership’s efforts since the time of the 5th Dalai Lama to stamp out Dorje Shugden practice, Dorje Shugden is a Buddha and people will continue to rely on him, pray to him, make offerings to him, and create images of him for as long as they see benefit in and a reason for doing so. The CTA will never be able to entirely eradicate the practice, as is their wish, and so the longer they focus on it, direct their efforts and channel their resources towards it, quite simply it is a waste of time and energy that they could be putting towards other initiatives and endeavours. As these thangkas clearly show, faith and reliance on Dorje Shugden is not a new phenomenon that is a passing trend, fad or craze. It is something that is well-established, stable, widespread and very, very popular.
All that being said, I am very, very happy to be able to bring you these images of Dorje Shugden from all the different traditions. If the Gelug, Nyingma, Sakya and Kagyu great masters and practitioners of the past saw huge benefits in relying on Dorje Shugden, so much so that they included him in such a wide range of paintings and images, it stands to reason that practitioners of today will also benefit from relying on Dorje Shugden too. Because it is not one, two or even five paintings that we are looking at, but over 40! And my guess is, there are many, many more that exist out there in the world that we just don’t know about yet.
In reality, whatever we want to pray to or rely on is entirely our personal choice and a private matter, and no one should be able to tell us what we can and cannot pray to. Certainly no one has the right to impose sanctions upon us for the spiritual choices that we make. So putting current politics and issues aside, I hope that you will also be able to appreciate the artistic merit and talent that stands behind Tibetan art which is spiritual, ancient and beautiful, and done with purpose and meaning. Please download these beautiful ancient paintings for your shrine or to share with others.
Tsem Rinpoche
1. Amitabha (Nirmanakaya)
Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Shelley & Donald Rubin
A thangka of Amitabha Buddha and Dorje Shugden. Click on image to enlarge.
Annotated version. Click on image to enlarge.
Back of the thangka. Click on image to enlarge.
Interpretation / Description
(Top row): Lama Tsongkhapa and his two heart sons, Heruka, Yamantaka, H.H. Pabongka Rinpoche, Manjushri and White Tara.
(Centre row): Amitabha Buddha and Guhyasamaja.
(Bottom row): Dorje Shugden, Kalarupa, Six-Armed Mahakala, Namtose and Dorje Ta’og.
Source: https://www.himalayanart.org/items/1120
2. Amitayus (Sambhogakaya)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
A beautiful thangka with the Three Long Life Deities as the central image. Dorje Shugden is also depicted in the painting. Click on image to enlarge.
Annotated version. Click on image to enlarge.
Interpretation / Description
Amitayus Buddha, White Tara and Ushnishavijaya. Collectively they are known as the Three Long Life Deities. The painting depicts at the top right and left the two 20th century teachers Pabongkha Dechen Nyingpo (1878-1941) and the 14th Dalai Lama (b.1935). The two images appear as if they were created using well known black and white photographs of the time. It is possible that the artist is Amdo Jampa Tseten (1911-202) who was encouraged by Gendun Chophel (1903-1951) to do photo realistic portraits.
At the top centre is Tsongkapa with the two principal students Gyaltsab and Khedrub. To the left is the 14th Dalai Lama seated on a throne. At the far left is Maitreya in Tushita Heaven.
At the top right is the Gelug teacher Pabongkha Dechen Nyingpo seated on a throne. At the far right is Amitabha Buddha seated in Sukhavati.
At the bottom centre is Shadbhuja Mahakala with six arms. On the left side is the buffalo faced Yama Dharmaraja and Shri Devi Magzor Gyalmo riding a mule. On the right side is Vaishravana Riding a Lion and Dorje Shugden atop a blue lion.
Jeff Watt 5-2013
Source: https://www.himalayanart.org/items/30987
3. Shakyamuni Buddha
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
A Buddha Shakyamuni thangka with Dorje Shugden. Click on image to enlarge.
Annotated version. Click on image to enlarge.
Interpretation / Description
Shakyamuni Buddha accompanied by teachers, deities and protectors.
At the top centre is an unidentified teacher wearing monastic attire and a yellow pandita hat. At the lower left is the 13th Dalai Lama. On the lower right side is Lord Atisha. At the upper left side is Lerab Lingpa. White Vina Sarasvati is seated below. At the upper right side is Secret Accomplishment Hayagriva. Below that is red Kurukulla in a dancing posture.
At the middle left side is Pabongka Dechen Nyingpo and below that is Vajrayogini with the face looking forward following the special Pabongka oral tradition.
Lower in the composition on the left side is Tsongkhapa. On the right side is Padmasambhava. Along the bottom of the foreground is Dorje Shugden riding a snow lion and a figure similar in appearance to Tsiu Marpo. A donor figure sits in the corner holding upraised a mandala plate.
Inscription:
ཨོཾ་མུ་ནི་མུ་ནི་མ་ཧཱ་མུ་ནི་ཡེ་སྭ་ཧཱ། ཨོཾ་ཨཱ་ཧུཾ་གུ་རུ་པདྨ་སི་དྷི་ཧུཾ། ཨོཾ་ཨཱ་གུ་རུ་སུ་མ་ཏི་བྷ་དྲ་ཀིརྟི་ཧུཾ། ཨོཾ་པདྨ་ཤ་ས་ན་དྷ་ར་བཛྲ་སརྦ་སིདྷི་ཧུཾ། བསྐལ་མང་སྔོན་བཏབ་ཐུགས་བསྐྱེད་ས་བོན་གྲངས་མེད་ཚོགས་ཟུང་མ་མས་བསྐྱངས། འོག་མིན་ཆེན་པོར་མངོན་བྱང་ཆུབ་འབྲས་ཐེག་གསུམ་ཆོས་ཆར་འདོད་རྒུར་འཇོ། མི་མཇེད་ཟླ་བྲལ་ཤཱཀྱ་སེང་གེ་ལྷར་བཅས་གཙུག་ན་ཞབས་སེན་ཏོག། མངོན་འགོད་པདྨ་འདབ་མ་ཡངས་སྤྱན་འགྲོ་ལ་གཡོ་དེས་སྐྱོང་གྱུར་ཅིག།
“Nurtured by the countless sown seeds of bodhicita for many kalpas as a mother for an only child, in the great Akanishta with the fruition of enlightenment, with a wish for the rains of the three vehicles be granted, As Shakya Sengge along with the matchless deities, protecting those [worshipers].”
རྩ་ཅན་གྲོང་ན་གཟིམ་པའི་དེ་མ་ཐག། དྷ་ན་ཀོ་ཤ་པདྨའི་མཚོ་གླིང་དུ། རྫུས་འཁྲུངས་སྤྲུལ་སྐུའི་པདྨོའི་བཞིན་རས་ཅན། འཕུར་འགྲོའི་དྲྭ་བས་འཁྱུད་པ་ཁྱོད་གཅིག་རྒྱལ།
“Suddenly falling asleep in the town of Magadha, the lotus island of Dhanakosha, lotus-face miraculously born incarnation, the only victorious embraced by a net.”
རེས་འགའ་ཨོ་རྒྱན་མཁའ་འགྲོའི་གླིང་ན་རྩེ། སྐབས་འགར་འབོད་སྒྲོག་སྲིན་པོའི་མགོན་དུ་རྒྱུ། འདི་ན་བོད་ཆེན་ཙོང་ཁའི་ཡུལ་གྲུར་ཆེ། འཇམ་དབྱངས་མི་བརྫུར་རོལ་ཁྱོད་ཅི་མི་བསྔགས།
“Taking some time to reach the apex of Uddiyana, sometimes roaming as a master of the rakshasa; thereafter at Tsongka the great place of Tibet, [arose] the Manjushri manifestation in human form, how can I not praise to you.”
ཡི་དམ་མཁའ་འགྲོ་དམ་ཅན་དུ་མའི་གར། མང་ཞིག་ཟློས་ཀྱང་གང་ལས་བཀའ་དྲིན་གྱི། ཕུང་པོ་ལྕི་བར་ཐོབ་གྱུར་དགེ་བའི་བཤེས། ཉིད་ལས་གཞན་པའི་སྐྱབས་གཞན་གང་དུ་འཚོལ།
“Appearing as deity, daka and protector, by the grace of various forms, obtaining the weighty responsibility, spiritual friend you are the saviour, where else could I [possibly] find [you].”
འཇམ་རྒྱས་དབང་དང་དྲག་པོའི་འཕྲིན་ལས་བཞི། ཆོས་དོན་འདོད་ཐར་སྡེ་བཞིའི་སྒོ་གླེགས་ཅན། མཆོག་གི་རྒྱལ་ཐབས་ཆེན་པོའི་དཔུང་པ་ཆེ། ཡོན་གྱི་བདག་པོ་འདི་ལ་སྨིན་གྱུར་ཅིག།
“With the four activities of peaceful, increasing, powerful and wrathful; Dharma, meaning, desire and liberation are the door of the four classes of Buddhism, by the method of great force towards the supreme victory, may it ripen to this sponsor.”
ཅེས་པའང་གཞན་ཕན་སྣང་བས་སོ།
“So it is by Zhanpan Nangwa.”
ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭ་ཧཱ།
Jeff Watt & Karma Gellek 2-2017
Reverse of Painting
English Translation of Inscription: om muni muni maha muni svaha. om ah hum guru padma siddhi hum. om ah guru sumati kirti hum. om padma shasana dhara vajra sarva siddhi hum. om supra tishta vajraye svaha.
Special Features: (Cursive script (Umay), Printed script (Uchen), is black, includes “Om Ah Hum” inscription)
Source: https://www.himalayanart.org/items/2200
4. Shakyamuni Buddha
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
(Top row): Unknown lama, Manjushri, Chenrezig, Vajrapani, Heruka, Lama Tsongkhapa and his two heart sons, Guhyasamaja, Unknown lama, Yamantaka, Namgyalma, Amitayus and White Tara.
(Centre row): Maitreya, Buddha Shakyamuni and Dipamkara.
(Bottom row): Dorje Shugden, Kalarupa, Six-Armed Mahakala, Namtose and Damchen Garwa Nagpo.
Source: https://www.himalayanart.org/items/4113
5. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.
Maroon in colour with one face and two hands he holds in the right a sword and a long hook. In the left hand is a human heart held up to the mouth. He is very fierce with three staring eyes and a gaping mouth with the canine teeth exposed. On the chest he wears a decorative mirror marked with the Tibetan syllable ‘HRIH’. Richly attired in monastic robes and a golden yellow riding hat of Chinese origin, he is completely surrounded by orange and red flames. The mount is a mythical Tibetan snow lion, white with a green mane, fierce in appearance with a snarling face – gazing back.
At the top centre is an unidentified Gelug teacher wearing a yellow pandita hat and monastic robes. At the top left is White Chakrasamvara according to the system of Lama Umapa and Je Tsongkapa. At the top right is Brahmanarupa Mahakala.
Jeff Watt 4-2013
Source: https://www.himalayanart.org/items/30961
6. Dorje Shugden
Origin Location: Mongolia
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
(Top row): Wangze (Pema Shugden), Amitabha and Trakze (Karma Shugden).
(Centre row): Dorje Shugden
(Bottom row): Gyenze (Ratna Shugden), Palden Lhamo and Shize (Vairocana Shugden).
Source: https://www.himalayanart.org/items/53111
7. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Field Museum of Natural History
Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.
Whitish in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart. He is slightly fierce with three staring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a golden yellow riding hat of Chinese origin, he is completely surrounded by flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.
At the top centre is Je Tsongkapa, founder of the Gelug Tradition of Tibetan Buddhism. At the right and left are the two principal students of Tsongkapa, Gyaltsab and Kedrubje. At the bottom of the composition are three Tibetan worldly protectors with Dorje Setrab on the viewer’s left, Tsi’u Marpo in the middle and then a white figure riding a white horse on the right.
This form of Dorje Shugden, of which there can be a number of different appearances, is the form typically found in Gelugpa art of the 20th century. In the Sakya Tradition of Tibetan Buddhism there is a form of Dorje Shugden called Tanag Chen (Shugden [riding] a Black Horse).
During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the principal four Tibetan traditions of Buddhism, and namely the Gelug. The controversy still continues today. Within the Sakya Tradition there is no initiation or ‘life-entrusting‘ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug Tradition. For the Sakyapa all forms of the practice fell into disfavour in the early part of the 20th century and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.
Jeff Watt 2-2010
Source: https://www.himalayanart.org/items/54349
8. Dorje Shugden
Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Click on image to enlarge.
Interpretation / Description
Dorje Shugden Ku Nga (Five Bodies) accompanied by retinue figures based on the writings of the 20th century Gelug teacher Pabongka Dechen Nyingpo.
Source: https://www.himalayanart.org/items/55018
9. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Click on image to enlarge.
Interpretation / Description
Dorje Shugden with his retinue Kache Marpo (left) and Namkar Barzin (right).
Source: https://www.himalayanart.org/items/58063
10. Dorje Shugden
Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
At the bottom centre is Yamshu Marpo the minister of Dorje Shugden. Yamshu Marpo is also the spirit brought forth during the Dorje Shugden oracle rituals.
Jeff Watt 2-2016
Source: https://www.himalayanart.org/items/68898
11. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Garuda Virtual Museum
Interpretation / Description
Dorje Shugden and his retinue: Gyenze (upper left corner), Wangze (upper right corner), Shize (lower left corner) and Trakze (lower right corner). Surrounding Dorje Shugden are the Nine Mothers and below are the Eight Guiding Monks and the Ten Youthful and Wrathful Assistants.
Source: https://www.himalayanart.org/items/81480
12. Dorje Shugden
Origin Location: Central Tibet
Date Range: 1900 – 1959
Size: 61×46.50cm (24.02×18.31in)
Material: Ground Mineral Pigment on Cotton
Collection: Publication: Tibetan Painting, The Jucker Collection
Interpretation / Description
(Top to bottom, left to right): Manjushri, Chenrezig, Vajrapani, Yamantaka, Guru Rinpoche, Yangsang Hayagriva, Amitayus, Dorje Shugden, White Tara, Tsangpa Karpo, Dorje Legpa, Namtose, Pehar Gyalpo (Nechung), Palden Lhamo, Six-Armed Mahakala, Namkar Barzin, Yuchashogchikma and Rahula.
Tibetan Paintings by Hugo E. Kreijger
Source: https://www.himalayanart.org/items/89176
13. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug
Material: Ground Mineral Pigment on Cotton
Collection: Southern Alleghenies Museum of Art
Click on image to enlarge.
Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): worldly protector of the Gelugpa School.
Dark red in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart with a mongoose perched on the left forearm and a vajra hook leaning against the shoulder. He is very fierce with three red glaring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a yellow riding hat of Chinese origin, he is completely surrounded by orange flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.
At the top centre is the primordial buddha Vajradhara, blue, with one face and two hands holding a vajra and bell. At the left is a Gelugpa lama wearing monastic robes and a yellow pandita hat. At the right is Green Tara with one face and two hands, holding a lotus in the left. At the bottom centre are three skullcups arranged with offerings of nectar, the five senses and blood.
Dorje Shugden is an avowed protector. In his former birth he is believed to have been the Gelugpa Lama Trakpa Gyaltsen of Drepung Monastery and a contemporary of the Great Fifth Dalai Lama.
Jeff Watt 6-1998
Source: https://www.himalayanart.org/items/90554
14. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Museum der Kulturen, Basel
Interpretation / Description
Dorje Shugden Riding a Lion. At the top centre is Je Tsongkapa the founder of the Gelug Tradition of Tibetan Buddhism. At the left is white Vajrasattva. On the right is Sitatapatra holding a parasol. At the bottom centre is the Tsen spirit converted to the aid of Buddhism, Tsi’u Marpo, currently the principal protector of Samye Monastery in Tibet.
Jeff Watt 12-2010
Source: https://www.himalayanart.org/items/3314591
15. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Yale University Beinecke Rare Book & Manuscript Library
Click on image to enlarge.
Click on image to enlarge.
Interpretation / Description
Dorje Shugden Five Forms according to the Tradition of Je Pabongka.
Source: https://www.himalayanart.org/items/31714
16. Dorje Shugden
Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
(Centre image): Dorje Shugden
(Clockwise): Lama Tsongkhapa, Wangze (Pema Shugden), Trakze (Karma Shugden), Tsiu Marpo, Shize (Vairocana Shugden) and Gyenze (Ratna Shugden).
Source: https://www.himalayanart.org/items/36407
17. Dorje Shugden
Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Size: 68.58×49.53cm (27×19.50in)
Material: Ground Mineral Pigment, Fine Gold Line on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# F1996.1.1
Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): surrounded by a retinue of four emanations – a minor worldly protector.
Wrathful in appearance, maroon in colour, the Great King of Mind, with one face and two hands, has three eyes, a mustache and beard. Crowning the head a monk’s riding hat broad rimmed and yellow is decorated with a red ribbon. The right hand in a wrathful gesture holds upraised a stick marked with a jewel – ready to strike. The left holds to the heart a lasso with the ends flying to the side. Attired in the orange and yellow patchwork robes of a monk and blue brocade boots he sits in a relaxed posture above a sun disc and pink lotus blossom seat atop a human skin and snow lion supported throne. Inside a skeleton palace, placed on a dais constructed of bone against a backrest of corpse pillars and an arch of gold decorated with looped intestine, licks of orange and red flame curl upward. The roof is adorned with impaled corpses. The rafters are decorated with hanging skins, animal and human, looped entrails further adorn. Above the roof, four dragons appearing from behind the clouds send streaks of yellow lightning spewing from great gaping jaws and taloned claws.
Surrounded by four retinue figures, at the middle left is the Great Increasing King (Tibetan: gye pi gyal chen), yellow in colour, with one face and two hands holding a jewel in the right and a bowl in the left. Attired in regal garb, he rides a brown horse. Directly below is the Great Peaceful King (Tibetan: shi wi gyal chen), white in colour, peaceful, holding aloft an arrow in the right hand and a lasso in the left. Dressed in royal attire, he rides a white elephant.
At the middle right is the Great Powerful King (Tibetan: wang gi gyal chen), dark red, holding a hook and lasso. Royal in appearance with a crown and robes, he rides atop a green dragon. Directly below is the Great Wrathful King (Tibetan: drag po’i gyal chen), maroon in colour, fierce in appearance, holding upraised a curved sword in the right hand and a human heart extended to the side in the left. Surrounded by orange and red flames he rides atop a Garuda clutching a snake in the talons and beak.
Beneath the retinue deities within a walled enclosure of stretched dried skin adorned with skulls and looped intestine is a red pond with swirls and waves of blood interspersed with floating insects and reptilian forms. Hovering above the turbulent vitriol is a table of wrathful offerings. The centre skullcup holds the proffered substances of the five senses and to the right and left are blood and nectar. Beyond the enclosure, at the sides, tall trees host the flocks of black birds, messengers of the deity.
At the top centre a lama figure wears orange monastic robes with a red pandita hat lying flat atop the head. The right hand is held to the heart in a gesture of blessing and the left in the lap, seated on a cushion and lotus seat. At the left is Vajrayogini, a principal tutelary deity of the Mother Tantras, red, holding a curved knife and skullcup. At the right side is the protector Shadbhuja Mahakala, wrathful, black, with one face and six hands.
At the bottom right the King of the North and a god of wealth, Vaishravana, yellow in colour, holds a victory banner and a mongoose. In a relaxed posture he sits atop a snow lion, moon disc and pink lotus seat. At the bottom left is Sakya Gongma Ngagwang Kunga Tashi Thutob Tendzin of the Khon family. The right hand is extended to the side in a wrathful gesture and the left cradles a long-life vase in the lap. Attired in rich orange vestments he wears the Sakya religious hat, a pandita hat with the lappets draped across the top. Nestled in a meditation cloak on a cushioned seat against a blue backrest, above his head is the buddha of longevity Amitayus. In front a monk attendant stands before a table of ritual objects. Below that is the lay figure of Thabke Tashi, the patron and commissioner of the painting. Attired in orange brocade robes, holding a large vase with both hands, he sits above a cushioned seat. Two small figures wearing hats are located to the side next to a table overflowing with wishing jewels, red coral, gold, and precious objects. Arranged purposefully in front along the length of the foreground are large bolts of fabric topped with precious gifts. Above that, before the gatehouse to the palace, are seven bowls filled with rare delicacies. (The back of the painting has a lengthy inscription, praise to the Sakya Gongma [individual names not identifiable] and a long request of action and protection by Tabke Tashi. The intention is to avert harm and overcome obstacles).
Worldly protectors are typically indigenous Tibetan deities, mountain gods, daemons, spirits or ghosts that have been subjugated and sworn to loyally protect a monastery, geographic region or all of Buddhism in general. This form of Dorje Shugden is rare and was not typically worshiped in the town of Sakya. That specific form was Shugden Tanag Chen (Shugden [riding] a Black Horse). During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the four Tibetan schools, namely the Gelugpa. The controversy still continues today. Also, within the Sakya School there is no initiation or ‘life-entrusting’ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug School. That form of the deity (Shugden) typically appears riding a snow lion, holding a sword in the upraised right hand and a heart clutched to the breast in the left. For the Sakyapa all forms of the practice fell into disfavour over 6 decades ago and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.
Jeff Watt 1-2000
Source: https://www.himalayanart.org/items/393
18. Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Dorje Shugden mounted on a Black Horse. This form of Shugden follows the basic Sakya description except for the spear in the right hand and the lack of a skullcup in the left hand.
“In the middle of a whirling palace of black wind from … is the Great King with a body red-black in colour, one face two arms. The right [hand] holds a club aloft to the sky and the left a skullcup filled with blood and a human heart. On the head a Chinese hat is placed, riding a black horse, surrounded by inconceivable emanations…” (Sakya Kangso. Dagchen Kunga Lodro, 1729-1783).
Jeff Watt 9-2011
Source: https://www.himalayanart.org/items/60614
19. Dorje Shugden
Origin Location: Mongolia
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Zanabazar Museum of Fine Arts
Interpretation / Description
Dorje Shugden riding a lion.
Source: https://www.himalayanart.org/items/50725
20. Gyenze (Ratna Shugden)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
Gyenze (Ratna Shugden) surrounded by the other retinue deities: Wangze (upper right corner), Shize (lower left corner) and Trakze (lower right corner).
Source: https://www.himalayanart.org/items/55510
21. Gyenze (Ratna Shugden)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
Ratna Dorje Shugden (Gyenze) surrounded by his retinue.
Source: https://www.himalayanart.org/items/36405
22. Trakze (Karma Shugden)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
Karma Dorje Shugden (Trakze) surrounded by his retinue.
Source: https://www.himalayanart.org/items/55511
23. Trakze (Karma Shugden)
Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Karma Dorje Shugden (Trakze) surrounded by his retinue.
Source: https://www.himalayanart.org/items/36406
24. Heruka Body Mandala
Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
A thangka of the Heruka body mandala including Dorje Shugden at the bottom right corner.
Source: https://www.himalayanart.org/items/58854
25. Heruka Chakrasamvara
Lineages: Buddhist
Collection: Hahn Cultural Foundation
Interpretation / Description
An old thangka of Heruka Chakrasamvara with Lama Tsongkhapa above him and two other unknown Gelugpa lamas. Surrounding him are other enlightened deities and protectors, one of which is Dorje Shugden (bottom right corner).
Source: https://www.himalayanart.org/items/98859
26. Nyingma Lama and Dorje Shugden
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
A thangka of a Nyingma lama with Dorje Shugden located at the lower right corner.
Source: https://www.himalayanart.org/items/55509
27. Mahakala Panjarnata
Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya, Ngor (Sakya) and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
A thangka of Mahakala Panjarnata (Lord of the Pavilion). Surrounding him are various deities and protectors, one of which is Dorje Shugden (lower right corner).
Source: https://www.himalayanart.org/items/11564
28. Mahakala Panjarnata
Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment, Black Background on Cotton
Collection: Private
Interpretation / Description
Mahakala, Vajra Panjarnata (Tibetan: dor je gur gyi gon po. English: the Great Black One, Lord of the Vajra Pavilion [or Canopy]): from the Vajra Panjara Tantra.
Fiercely wrathful, black in colour with one face, large round eyes, flaming yellow hair and two hands he holds a curved knife in the right and a skullcup in the left – both held to the heart. Resting across the forearms is a ‘gandhi’ stick from which all other forms of Mahakala emanate. Adorned with a crown of five dry skulls, bone ornaments and a necklace of fifty freshly severed heads he wears a lower garment of tiger skin. Atop a corpse, circular disc of the sun and multi-coloured lotus he stands surrounded by the flames of pristine awareness.
At the top centre is Akshobhya Buddha. On the left is Shri Hevajra and on the right Bhutadamara Vajrapani. At the middle left is Brahmanarupa Mahakala and on the right Shri Devi Dudsolma. At the bottom left is Shri Devi Magzor Gyalmo and on the right Dorje Shugden Tanag (Riding a Black Horse).
The translation of the description of Panjara Mahakala below is from the Rinchen Zangpo Tradition. It is identical to the description of the Vajrapanjara Tantra Mahakala except for the inclusion of the ‘gandhi’ stick.
“The Great Vajra Mahakala, blazing, with one face, two hands, in the right a curved knife and left a skullcup filled with blood, held above and below the heart. Held across the middle of the two arms is the ‘Gandhi of Emanation;’ with three eyes, bared fangs, yellow hair flowing upward, a crown of five dry human skulls and a necklace of fifty fresh, blood-dripping. [He is] adorned with six bone ornaments and snakes, with a lower garment of tiger skin, flowing with pennants and streamers of various silks; dwarfish and thick, in a posture standing above a corpse.” (Konchog Lhundrub, 1497-1557).
The general features that describe and define Panjarnata are the single face and two arms. The pair of hands hold a curved knife in the right and a skull cup in the left. Both hands are held to the heart with the right hand slightly above the skull cup. Panjara may or may not also have a ‘gandhi’ stick across the forearms. His body is short and squat with the legs bowed. He is also described as being a dwarf with short thick arms and legs. He typically stands atop a human corpse having an orange or yellow colour. All of the other characteristics of Panjarnata are identical with the general characteristics of the Mahakala class of deities.
Panjaranatha Mahakala arises from the Panjara (Pavilion, or canopy) Tantra for which he is the protector and guardian. This Tantra belongs to the Hevajra Cycle of Tantras and classified as Non-dual Anuttarayoga. The method of painting is ‘nag thang,’ black scroll – gold outline on a black background with a lack of superfluous ornamentation and landscape.
Jeff Watt 7-2012
Source: https://www.himalayanart.org/items/60679
29. Five Foremost Deities – Mo Lha
Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
(Top to bottom): The 32nd Sakya Trizin Wangdu Nyingpo, Padmasambhava, Teacher (unidentified), Po Lha, Mo Lha, Yul Lha, Srog Lha, Dra Lha, Tashi Tseringma and sisters, Magzor Gyalmor, Dudsolma (Shri Devi), Dorje Yudronma and Dorje Shugden Tanag (Riding a Black Horse).
Source: https://www.himalayanart.org/items/19057
30. Wangdu Nyingpo, Sakya Tridzin 32
Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Wangdu Nyingpo, Thuchen (c.1763-c.1806): Patriarch of the Khon Family, the 32nd Sakya Trizin, the second Padmasambhava of this Age and a renowned Terton (finder of Revealed Treasure), surrounded by tutelary deities and the figures of previous lives.
Gazing with wide open eyes and a slight smile Wangdu Nyingpo extends the right arm and holds a gold vajra scepter. In the left hand a vajra handled bell is held up to the heart. In the typical appearance of a Sakya Tridzin he wears his hair long with a copy of the Hevajra Tantra text adorning the crown. White earrings of bone are common for depictions of Wangdu Nyingpo and he wears a lower garment of white cloth. A red sash holds in place a sorcers horn and a three sided peg associated with the deity Vajrakila.
“To the Buddhas of the three times as the second Oddiyana. Protector with all gathered power over the animate and inanimate. Subduer of wrong doers, possessing the essence of the path entwined as the great bliss of the four joys together with wisdom, compassion and power. I pray, pacify obstacles of daemons and bhutas, and bestow the blessing of attainments – making aspirations spontaneous.” (Dragshul Trinle Rinchen, 1871-1935).
Depicted at the top of the painting are the principal meditational deities special to Wangdu Nyingpo. At the top left are Chakrasamvara, Vajrayogini and Hevajra. At the top right are Vajrakila, Hayagriva and Vajrapani. At the middle left is Shmashana Adhipati, the two dancing skeletons, and on the right is Dorje Shugden Tanag, riding a black horse. At the bottom centre is Panjarnata Mahakala with Brahmarupa Mahakala on the left and Shri Devi Dudsolma on the right. The gold background of the composition is filled with small depictions of the Buddha of long life Amitayus.
Jeff Watt 10-2002
Source: https://www.himalayanart.org/items/77218
31. Shri Devi – Magzor Gyalmo (Palden Lhamo)
Origin Location: China
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
A thangka of Shri Devi Magzor Gyalmo (Palden Lhamo) with the protectors Setrap, Dorje Drakden and Dorje Shugden (lower right corner).
Source: https://www.himalayanart.org/items/55015
32. Magzor Gyalmo (Palden Lhamo)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art
Interpretation / Description
Shri Devi, Dudmo Remati belonging to the larger class of enlightened protector deities known as Shri Devi, surrounded by protector deities of the Sera Monastery of the Gelugpa Tradition.
At the top centre is Amitayus, the buddha of long-life with an Indian mahasiddha and Tibetan teacher seated at the sides. On the viewer’s left is Lama Tsongkapa and Padmasambhava on the right. Descending on the left is Vajrakila, Shri Devi Dudsolma, Tshangpa, a red worldly protector riding a horse and blue Damchen Garwa Nagpo immediately to the side.
On the right side is Kurukulla, Lakshmi (Pal Lhamo), Dorje Yudonma and Dorje Shugden. At the bottom centre is Chaturmukha Mahakala.
Jeff Watt 10-2007
Reverse of Painting
Special Features: (Cursive script (Umay), includes “Om Ah Hum” inscription)
Source: https://www.himalayanart.org/items/65793
33. Mahakala Shadbhuja (Six-Armed Mahakala)
Date Range: 1700 – 1799
Lineages: Sakya
Size: 73.66×53.98cm (29×21.25in)
Material: Fine Gold Line, Black Background on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# P1996.11.1
Interpretation / Description
Shadbhuja Mahakala (Tibetan: nag po chen po chag drug pa. English: the Great Black One with Six Hands), wrathful emanation of Avalokiteshvara.
With one face and six hands, the first pair of hands hold a curved knife and skullcup held to the heart, the second pair a human skull garland, trident and an upraised elephant skin, the lower pair hold a damaru drum and lasso. Adorned with a crown, bone and jewel ornaments and a necklace of fifty heads he stands with the right leg bent and left extended atop the body of an elephant headed figure, above a sun disc and lotus seat, completely surrounded by the fires of pristine awareness.
At the top centre are two lamas performing the ‘Dharma Teaching’ mudra (gesture), wearing monastic robes and red pandita hats. At the left is the mahasiddha Shavaripa, holding a skullcup. At the right corner is Begtse Chen, red in colour, with the consort and son immediately below – the ‘Goddess of Life’ riding a bear and the ‘Lord of Life’ riding a wolf. At the left corner is the wealth deity ‘Wish-fulfilling’ White Mahakala, with one face and six hands, in a standing posture. Below is Mahakala ‘Gonpo Legden’ holding an upraised stick in the right hand and a skull in the left. At the right is Panjara Mahakala holding a curved knife and skullcup, supporting a stick across the forearms, in an unusual stance with the right leg bent
Below those are black Jinamitra, red Takkiraja and Kshetrapala riding a bear. At the middle right is Trakshe, ‘The Lord of Daemons,’ riding a black horse, and below is Shri Devi (Tib.: pal den lha mo) riding a mule; all have one face and two hands. These five belong to the inner retinue of Shadbhuja Mahakala.
Directly below the central figure is Chaturmukha Mahakala (Tib.: gon po shal shi pa. Eng.: Four-faced Great Black One) the wrathful form of Brahmarupa, with four faces and four hands, surrounded by a retinue of four naked dakinis. At the bottom centre is a dancing Brahmarupa with one face and two hands.
At the bottom left is Damchen Garwa’i Nagpo holding a hammer in the right hand and riding a brown goat. Next is Kartaridhara Mahakala. At the bottom right is the ‘Gyalpo Sum’ (Three Kings) of the Sakya School. The upper figure is Tsi’u Marpo the protector of ‘Samye Chokor Ling.’ Beneath him is Dorje Setrap and slightly to the left is Dorje Shugden wearing a gold monastic riding hat, holding a vajra in the right hand and a gold vase in the left; riding a black horse. All are mounted on horseback.
The subject of the painting is the protector Shadbhuja Mahakala along with various forms of Mahakala. The Gyalpo Sum and Damchen Nagpo are worldly deities. The iconography indicates that the painting belongs to the Sakya School, however the irregularities in the forms would more precisely suggest a sub-school such as Tsar or Bulug (Shalu).
The painting style is called ‘black scroll’ (nag thang). The background is black and the deities are drawn as an outline, often in gold, with more or less colour and detail added at the discretion of the artist. This style of painting is generally reserved for wrathful deities.
Jeff Watt 5-98
Source: https://www.himalayanart.org/items/252
34. Vajrabhairava (Solitary Yamantaka)
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Vajrabhairava, Ekavira (solitary). At the top centre is Tsongkapa.
At the middle left of the composition is a yogi figure and cemetery scene. At the middle right is the protector deity Dorje Shugden.
At the bottom centre is Shadbhuja Mahakala. On the left side is ‘Outer’ Yama Dharmaraja. On the right side is Shri Devi Magzor Gyalmo.
Jeff Watt 2-2016
Source: https://www.himalayanart.org/items/13106
35. Lama Tsongkhapa
Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private
Interpretation / Description
Lord Tsongkapa, Lobzang Dragpa (1357-1419): founder of the Gelugpa School, emanating from the heart of the bodhisattva Maitreya.
“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).
In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the mudra of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and lotus seat surrounded by an ornate gold nimbus of wishing jewels and a rainbow sphere. At the front, to the right and left of a begging bowl, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats each holding a book in the left hand while the right hands assume postures of explication of the teachings. Emanating from the heart of the bodhisattva Maitreya, dwelling in the Tushita heaven above, all three are seated atop a great white bank of billowing clouds.
At the bottom left side is the protector deity ‘Outer’ Yama Dharmaraja standing atop a buffalo. At the bottom right side is Dorje Shugden riding atop a white snow lion.
Inscription:
“om ah guru vajradhara sumati kirti siddhi hum hum.”
“The sole combined form of the compassion of all conquerors,
The worship object of all conquerors,
The only source of all conquerors;
May all the conquerors bestow blessings.
Especially bestow the vast expanse conqueror – the single father.
The sound of the [Dharma] drum fills all the realm,
This holy supreme realm of Jamgon Lama;
Please [come and] sit on the crown of my head.
… Finally, may I be born in this supreme realm.”
Sarva mangalam.”
Jeff Watt & Karma Gellek 2-2017
Reverse of Painting
Special Features: (includes “Om Ah Hum” inscription)
Source: https://www.himalayanart.org/items/2191
36. Lama Tsongkhapa
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Size: 71.12×48.26cm (28x19in)
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art
Interpretation / Description
Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.
In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat surrounded by a blue nimbus. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats.
“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).
At the top centre is the blue primordial Buddha Vajradhara with Shakyamuni Buddha on his right and blue Medicine Guru Buddha on the left. Again at the right and left are ‘Very Secret’ Hayagriva, red, with three faces and six hands and blue Vajrapani in his wrathful appearance.
At the left side is Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right is Vaishravana, guardian king of the north, riding a lion.
At the bottom of the composition from the viewers left to right are the special protectors of Sera Monastery: Dorje Ta’og, unidentified, Dorje Shugden and Karma Shar Chatri Chenchig.
Source: https://www.himalayanart.org/items/65802
37. Lama Tsongkhapa
Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: John & Karina Stewart
Interpretation / Description
An old thangka depicting Khedrub Je’s five direct visions of his teacher, Lama Tsongkhapa – as a monk on a white elephant, as a vibrant sixteen-year-old youth on a throne supported by youthful gods and goddesses, as the Bodhisattva Manjushri on a snow lion, as a Yogi on a tiger and as a monk blazing with light floating on clouds. Also depicted are various deities including Dorje Shugden at the bottom right corner.
Source: https://www.himalayanart.org/items/48253
38. Lama Tsongkhapa
Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Collection: Private
Interpretation / Description
Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.
In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two white flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat above a lion supported throne. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear orange and red monastic robes and yellow hats.
“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).
At the top centre is Maitreya, the future Buddha, with Atisha seated on the proper right side and Tsongkapa on the left. In the left and right corners are wrathful Krodha Vajrapani and Vignantaka, both blue in colour, holding a vajra scepter.
At the bottom left side is ‘Outer’ Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right side is Dorje Shugden, the controversial Gelug protector deity, riding a lion, wearing monastic clothes and surrounded by flames. Seated in front is a donor figure in a kneeling posture holding a mandala offering plate.
Jeff Watt 2-2016
Source: https://www.himalayanart.org/items/24083
39. Sakya Pandita Kunga Gyaltsen
Interpretation / Description
An old thangka of Sakya Pandita Kunga Gyaltsen, with Dorje Shugden Tanag (riding on a black horse) located at the bottom right corner. This form of Dorje Shugden follows the basic Sakya description except for the spear in the right hand.
40. Vajrabhairava (Yamantaka)
Interpretation / Description
Yamantaka with Dorje Shugden at the bottom right corner.
41. Vajrabhairava (Yamantaka)
Interpretation / Description
Yamantaka (Vajrabhairava) with Buddha Shakyamuni, Lama Tsongkhapa and the Mahasiddha Lalitavajra above him, and the Dharma Protectors Palden Lhamo, Kalarupa and Dorje Shugden below him.
42. Dorje Drolo
Interpretation / Description
An 18th century thangka depicting Dorje Drolo, the wrathful manifestation of Padmasambhava (also known as Guru Rinpoche). Note the protector Dorje Shugden Tanag (Dorje Shugden riding a black horse) in the bottom right of the composition.
Dorje Drolo, the wrathful emanation of Padmasambhava, is most often associated with the set of Eight Main Manifestations and the life story of Padmasambhava. He also functions as a guru yoga practice/meditational deity with at least 14 different ‘terma’ traditions.
For the purpose of subduing demons and spirits of Tibet and the surrounding Himalayan regions, Padmasambhava at the 13 mountain retreats each known as the Tiger’s Den (tagtsang), appeared as the wrathful Dorje Drolo. At many of these locations it is believed that Padmasambhava left impressions of his feet in the rocks. The Eight Manifestations of Padmasambhava belong to the Revealed Treasures (Tib.: ter ma) classification of teachings according to the Nyingma Tradition of Tibetan Buddhism.
For more interesting information:
- The Dorje Shugden category on my blog
- Dorje Shugden lineage holders in the Sakya tradition: Sonam Rinchen & Kunga Lodro
- 39th Sakya Trizin Dragshul Trinley Rinchen
- Sakya Trizin’s Dorje Shugden Prayer
- The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
- Shangmo Dorje Putri – The Bamo of Sakya
- Videos Redressing the Misinformation About Dorje Shugden and the Tibetan Situation
- 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
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Historically, thangkas were used as teaching aids in meditation, or a spiritually significant event from the life of a Buddhist master. Rare antique Tibetan Buddhism Buddhist thangka and traditional art of thangka painting is well preserved to this day.
Feeling so blessed and fortunate able to see these beautiful rare and precious ancient thangkas in this blog. All are printed centuries ago and it cannot be wrong in their judgements of the Dorje Shugden origin. Just looking at those old thangkas had proven that Dorje Shugden been practised centuries ago. Many Tibetan Buddhist traditions had relied on Dorje Shugden as Dharma Protector and is not evil spirits as claimed.
Thank you Rinpoche for this sharing.
Thank you Rinpoche for this sharing of beautiful ancient thangkas. It’s a rare opportunity to see all these ancient Tibetan thangkas of various Buddhas. These rare ancient thangkas range from very simple early Indian sculptures of the Buddha and Dharma Protectors. Many images of Dorje Shugden were found in those ancient thangkas and has been relied upon by all sects of Tibetan Buddhism. All traditions and schools of Buddhism had propitiate Dorje Shugden centuries ago. Looking at those ancient thangkas tells a thousand words. Merely by looking at it is a blessing.
Can’t thank enough for sharing such ancient thangka paintings. I feel such a blessed person to have seen these very rare ancient Tibetan arts. Such a powerful art.
Beautiful rare and precious ancient thangkas . We are fortunate to have such an opportunity to see all the rare thangkas of Dorje Shugden , Sakya Pandita Kunga Gyaltsen, Five Foremost Deities – Mo Lha and so forth. They are all centuries old thangkas . Incredible all are private collections as well as from Rubin Museum of Art which been printed centuries ago. Merely by looking at it is a blessing and paints a thousand words.All these rare centuries thangkas has proven that the Tibetan Leadership is wrong in their judgements of the Dorje Shugden origin. It is visual proof that Dorje Shugden was practised by the other Tibetan Buddhist traditions as well and is not evil spirits.
Thank you Rinpoche for this wonderful sharing.
Wow….fortunate to see ancient thangkas of various deities together with Dorje Shugden. Such a huge collection of ancient Tibetan thangkas from all the different traditions such as Gelug, Nyingma, Sakya and Kagyu been printed centuries ago before the Dorje Shugden ban has proven that great masters and practitioners has been relying on Dorje Shugden as they saw the huge benefits. It has proven that Dorje shugden been practised decades ago. These are the many evidence that Dorje Shugden is not an evil as it has been practised by other Tibetan Buddhist traditions as well.
We are very blessed and fortunate to have our Guru sharing with us this huge collection of ancient Tibetan thangkas. They were indeed rare and precious ancient thangkas. Each of these thangkas paints a story behind it.
Thank you Rinpoche for this sharing.
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
—
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]
_____
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.
—–
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
Inspiring to see all the Thangkas, it shows that Dorje Shugden was practiced across all Tibetan Traditions. How can Dorje Shugden be sectarian?
A glimpse of former days when everyone practiced Dorje Shudgen harmoniusly.
Thank you, Rinpoche for sharing with us the ancient thangkas of various deities together with Dorje Shugden. It is nice to see Dorje Shugden being depicted with all these mainstream deities in the ancient times. All these thangkas are proof to refute CTA’s baseless allegations against Dorje Shugden practice.
CTA told us that Dorje Shugden’s practice is a minor practice and only limited to people from a sect. It was accused to be irrelevant and sectarian. This is totally untrue. From the number of thangkas featuring this protector, it is an indication of Dorje Shugden being one of the mainstream protector practice. No one will use their time to produce so many thangkas for an insignificant practice.
When we see Dorje Shugden being depicted together with other deities and lamas such as Sakya Trizin and Nyingma lama, it shows us that Dorje Shugden is being propitiated in other sects of Buddhism too. His practice is not sectarian and very pervasive at that time.
A Daily Request for Wealth, Peace and Protection
Composed by H.E. Tsem Rinpoche
In the heavens there are myriad manifestations of the divine. All those manifestations specifically show us different aspects of divinity in order to be of benefit to all living beings. All the rupakaya forms of the divine have compassion, skillful means and wisdom. We invoke upon them whether we are happy, sad, down, lost, fulfilled, confused, empty, and during the whole range of emotions we constantly experience due to an untrained mind.
Understanding our nature, Great Wisdom Being Dorje Shugden, therefore all the more so, please hold us close to your bosom as an only child to a parent.
Though the manifestations of the divine need no offerings and gifts from us, we offer you supreme Manjushri Dorje Shugden a libation of tea, incense and mantras, in order to ask you to bless us, to be a part of our lives, to abide in our dwellings and to give us signs, omens and portents of both good and bad. When the negative arises, quell them immediately. Please increase the positive for my weary and worn mind as I lay my hopes in you.
When difficulties, problems and confusion arise, we ask you, who is but the culmination of all that is powerful, holy and omniscient to bless myself, family, loved ones, environment and even my pets. May I see wisdom, find hope, and be at peace.
I request you, O Divine Bhagavān Dorje Shugden, who wears a round dome hat and the three robes of a saffroned bhikshu, who wields a sword of liberty, justice and wisdom and clutches a wish-fulfilling jewel, who rides on a supreme lion of subjugation of all that is negative, to fulfill my wishes. I understand my wishes may not be the best, so I surrender to your wisdom for the outcome though it may not be what I have in mind. Please bless myself and everyone that we may enter into the supreme city of liberation.
Great Bhagavān Dorje Shugden, I request you sincerely from my heart to be a part of my life, bless my home, and grant me wisdom, solace and comfort, that I might be of service to others without agenda, and that I may focus out onto others and not be fixated on myself, creating more problems for all that I hold dear.
Bless me to become kinder, wiser, more compassionate, tolerant and very forgiving to all those who hurt and love me. In order to become close to you, Dorje Shugden, we must surrender the banal. We must abandon fixed views, projections and rigidity. Lastly, in my final moment when I leave this plane of existence, only the positive actions I have done will matter as everything and everyone will be left behind. Let me realise this and act upon this now! At this crucial moment, please may I have a vision of yourself, the powerful and merciful Dorje Shugden, to take me to where I may course in the sky to continue my journey of spiritual waxing.
I offer you saffron-coloured tea and my faith to fulfill my prayers and gain siddhis. By reciting your mantra, may healing, peace, love, long life, protection and perfect view of sunyata arise.
Mantra of fulfillment, peace and wisdom:
OM BENZA WIKI BITANA SOHA
(It is good to recite this mantra daily as much as you like or your timing allows.)
I dedicate this supreme heartfelt prayer to the all-knowing Celestial and Supreme Protector Dorje Shugden, that I may quickly become a being of light, compassion, love and enlightenment.
Please play the audio included here to follow along with the prayer.
OR
Follow on youtube: https://www.youtube.com/watch?v=9-OSudd323A
For more information, go to: https://www.tsemrinpoche.com/?p=61394
https://video.tsemtulku.com/chat-videos/chat-1538813324.mp4
We are very blessed and fortunate to have our Guru sharing with us this huge collection of ancient Tibetan thangka and Buddhist art which we would otherwise never have the destiny to see them. I am especially drawn to the Lama Tsongkhapa thangka (#38 with Buddha Maitreya on the centre top and Dorje Shugden on the right side at the bottom, it seems to tell a complete story! At the same time, many Dorje Shugden holy thangka are in museums and in publicly exhibition that goes to show the validity of His part/presence in history. This is important because it effectively disarm CTA’s claim against Dorje Shugden – the faith in Dorje Shugden is not new. Because of the efficacious of the practice, people continue to believe and practice. It will not go away simply because CTA declare it otherwise. Thank you, Rinpoche, for this sharing.
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
A Yamantaka thangka from the Qing dynasty (also Kangxi’s dynasty), which is being displayed in Sichuan Museum in China. It shows Dorje Shugden in the bottom right of the thangka. Can see many old thangkas with Dorje Shugden within. Dorje Shugden practice pervaded and penetrated into China’s royal circles and aristocrats.
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
———————————————-
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
Thank you Rinpoche for sharing the beautiful and sacred ancient old thangkas with Dorje Shugden depicted together with pantheon of Buddhas and other Dharma Protectors as well as highly attained masters such as Guru Rinpoche, His Holiness Pabongka Rinpoche, Lord Atisha and His Holiness the 13th Dalai Lama. Upon seeing many images of Dorje Shugden from different traditions in the 40 old thangkas, this has concluded that Dorje Shugden was being practiced not only within the Gelugpa but other lineages as well before the official ban of Dorje Shugden launched by the Central Tibetan Administration (CTA) since 1996 and evidently, Dorje Shugden is not sectarian and Dorje Shugden practice will not cause any segregation, disharmony and separation among all Buddhists from different lineages and sects. The false claim made by CTA states that the practice of Dorje Shugden can lead to sectarian is totally untrue and contradicts to the 40 old thangkas as what we have observed.
We sincerely pray and hope that the ever compassionate and highly respected His Holiness the 14th Dalai Lama will lift the ban of Dorje Shugden officially soonest possible and allow for religious freedom for the growth of Buddhadharma and benefit of all Dharma practitioners.
Humbly with folded hands,
kin hoe
What the CTA has been telling the public about Dorje Shugden is a big lie. They said Dorje Shugden is sectarian, his practice will create disharmony and conflict in the community. Therefore the practice has to be banned.
Now, look at these thangkas, these are the proof to debunk what the CTA says. These are very old and ancient thangkas. They are thangkas of different lineages with Dorje Shugden depicted in it.
If Dorje Shugden is sectarian, how come hundreds of years ago, it was depicted in the thangka of lineages other than Gelug? The depiction of Dorje Shugden in their thangka is a clear indication Dorje Shugden was accepted and being practiced by them. The CTA is using Dorje Shugden as a scapegoat to cover their failure in fulfilling their promise to the Tibetans in exile.
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
It is proven that Dorje shugden been practised decades ago. These are the many evidence that Dorje Shugden is not an evil spirit as it has been practised by other Tibetan sects as well. We have proof on so many of these antique thangkas that Dorje Shugden was well respected by all traditions. It is really illogical for the CTA to say that Dorje Shugden is sectarian. Thank you very much Rinpoche and blog team for sharing this article and so many blessed and beautiful antique thangkas of Dorje Shugden ???
Awesome indeed looking at those ancient art thangkas painting. Feeling so fortunate to view those rare ancient thangkas which paints a thousand words . Many of these very old thangkas of Dorje Shugden featuring alongside with Guru Rinpoche or other deities. It has proven that Dorje shugden been practised decades ago. These are the many evidence that Dorje Shugden is not an evil as it has been practised by other Tibetan Buddhist traditions as well. Over the years Rinpoche have collected many accurate knowledge about Dorje Shugden and now with visual evidence to proof it too. There are countless images of Dorje Shugden painted in old ancient thangkas, if Dorje Shugden is harmful then why was it painted . Many great masters and practitioners knew there are numberless benefits in relying on Dorje Shugden, that’s why they have included him in such a wide range of paintings and images. There must always a reason when the painter painted the images.
Thank you Rinpoche for this beautiful sharing. Those Tibetan art work was done beautifully which tell us a thousands words.. This ancient Tibetan art is on the verge getting extinct as many people do not understand the beautiful part of Buddhism’s rich history.
Thanks again with folded hands.
Dear Rinpoche and team,
Thank you for this insightful post. I really like when art captures the past and becomes a visual documentation of history.
There is so much that one can tell about a country, it’s people, their religious beliefs and culture.
It’s unfortunate though, that so many of these wonderful works have been commodified in the art market, selling at art auctions for tens to hundreds of thousands and more to private art collectors.
As objects of antiquities, they, firstly, have the most value to the people who understand how extremely holy and blessed they are. These are objects that deserve to be venerated in the way they were made for.
Secondly, as cultural objects, it would benefit people today through these works of art to be able to learn and appreciate the lives and the stories of those who helped shaped culture and tradition.
It is a travesty for art like these to be exploited for commercial gain then only to be hidden away from public eye, hidden away in fortressed mansions.
Luckily, we have the internet and sites like these which allow us a glimpse into parts of our world that would otherwise be inaccessible.
Thank you for the bringing all this and so much more to all of us.
I love how people say DS practice was only a minority practice and wasn’t widespread, and yet here we have proof on all these images that he was well respected by all traditions. Though he’s not the main focal point on these antique thangkas, he clearly had prominence to be placed on these.
Dear Bradley,
Again, you display very astute observation i.e. Dorje Shugden was widely respected and practised by different Tibetan Buddhist lineages, but historically not portrayed as the main focus of worship. That is simply because Dorje Shugden was never intended as a cult figure who demanded his followers to idolise and worship him to the exclusion of the Three Jewels, as the CTA claims.
As a matter of fact, Manjushri manifested as Dorje Shugden to provide resources and create viable conditions for practitioners to embark on their path to enlightenment and in that way, Dorje Shugden compassionately manifested as a means to an end, not the end itself. The only texts within which Dorje Shugden is depicted as a sectarian spirit is in the CTA’s smear campaign material.
All these old thangkas are powerful attestations to Dorje Shugden’s objective which is very much contrary to the CTA’s narrative.
Thank you
No.35 was sold by one of the big British Auction houses, and the sale notes include the memorable observation that the contemporary fear of Dorje Shugden in some quarters is “completely irrational”. I can find and post the original sale notes if people are interested!
Dear Robert,
It’s so refreshing to read the opinion of educated and rational people who understand the art history of Tibetan Buddhism minus the politics.
It would be fantastic if you can find the note to add to this post. It would no doubt enrich the information herein and benefit readers.