现在我能针对雄登清楚地表明看法
（詹杜固仁波切撰写）
致世界各地的朋友们：
15年余来，我一直都很想温和地讲解关于我们的传承、修持、护法神及传统。我的上师指示我不作声并保持低调。我不可能违抗上师的指示。每隔几年我都会询问我是否能表明看法，最终于去年年末，我获准表明自己的看法。一直以来我都遵循指示，不发一语。
一些人可能认为我过去是在隐藏、害怕表明看法或是不忠诚，但我不必透过表明看法来证明我是什么样的人。我只须有上师依止心及对上师们有坚不可摧的信任。我一直遭人污蔑我隐瞒自己的修持、否定我的修持，但事实是 我从来未间断该修持，不过是在公开的平台上及我们的道场里，在获得上师的准许前，我并没有准许该修持。你要了解，过去在藏人社群里，表明自己修护法的这一举动将导致我们面对肉体上的伤害，因为过于热情的人已经没办法思考，他们只管伤害人。别人怎么评论我，怎么想我并不会困扰我，只有我的上师如何想我才是我在乎的。我的上师依止心才是我生命最重要的一块。人们可以随意对我说什么难听的话，这不会影响我，因为我知道我在做什么。我对我的上师及上师所赐予我的殊胜护法。对于在网络上或四处流传的针对我的上师、修持及护法的负面评语和流言，我从来就不相信那一切。他们可以随意说他们想说的，时间会告诉我们他们是怎么样的人。要将一棵树认出来，我们得看那棵树长出来的果实。如果一个人常常对人口出恶言，甚至是对素未谋面或是从不认识的人也能口出恶言，这不过显示出他们的人格，最终大家也都将会看穿他们。
在密续的修持中，你不得公开自己的本尊及护法。这些都是秘密的修持。唯有将它们保密，你方能获得成就。我们或许会有一位“外在”（可以公开）的护法（金甲衣护法），我们也可以有由上师赐予的秘密、不公开的护法。我们可以有普遍、可公开的本尊如文殊菩萨、宗喀巴大师、度母，但若是自己的秘密本尊就不能这么做了。我们的本尊本来就不是该拿来跟朋友或在网络上随意闲聊的事情。我们必须保持谦虚和纪律。这是密续的教义，不是我设下的规则。去读一读密续戒条、《密集根本续》及由宗喀巴大师撰写的《密宗道次第广论》以了解更多。很多人都不理解这些关键的重点。若谈及佛法或密法，我可是非常传统的，虽然表明上我或许没这么传统，但这都是迎合现代人的理解和接受，但骨子里我是非常传统的。举个例子：如果你的秘密本尊是大威德金刚，然后有人问你，你的本尊是否就是大威德金刚，你可以说不是。按照密续的行为准则，你并不算是说妄语，因为在获得更高的成就前，你不得公开自己的修持。你可以就说是度母。公开自己的本尊，你会迎来障碍。护法的修持也同理。照最严苛的标准来说，只要是你修行圈子以外的人，你都不该向任何人公开自己的护法修持。如果一位高成就者被问及自己是否有神通力，他们即便有神通力，他们也必须否认，行为举止也必须保持如常一般。格鲁派及格鲁寺院受来自噶当派心识转化训练的影响。保持谦卑是心识转化训练的正确做法。在格鲁三大寺院——甘丹寺、色拉寺及哲蚌寺的传统中，在成就神通力后，公开展现这些能力是不被允许、严厉禁止的。于是，若按照密续的行为准则，你不被允许公开自己最隐私的秘密本尊及护法，不管有多少人尝试揭发你的修持。那些尝试揭发你的人很明显对无上瑜伽密法完全没有认识。那些一直要求别人公开护法、本尊及修持的人展现他们的无知。对一个修行人来说，他们的这种要求，简直是天真无邪的孩童般的无知。
我会讲解更多关于我们的传承、修持及护法，但我不会说难听的话来冒犯、伤及和损害其他人。这其中还是有因果。不管我们的谩骂或是言语是不是有一个良善的出发点，业果还是存在其中的。我不需要更多的恶业。我们可以持续地以良善的言语揭开和分享真相而无需贬低其他人、上师或修行人。如果我待人恶劣，我的上师和护法也不会高兴。我选择中庸的道路，向即使是想给我生活添麻烦的人慈悲地说话。
我不会发表反对至尊嘉瓦仁波切的言论，因为我从他那里接受比丘戒和不少的教诲。虽然如此，嘉瓦仁波切也不是我唯一的上师。我不想在我多位上师们之中做抉择，虽然一些人会这么做，但我不会这么做。我会守着至尊嘉瓦仁波切给我的修持，更会坚守我的根本上师，至尊宋仁波切赐予我的修持。我拒绝选择，我不能做选择。若是做选择，那便违反了我所守的密续戒条。我或许会对我的一些上师所示现的做法表示不赞同，但我可以温和地发表看法，我会这么做，但我会温和地表达，我没带有恶意。我会以恭敬的方式去处理。我会一直尊重我所有的上师。至尊嘉瓦仁波切是非常有名，非常广为人知，比至尊嘉杰宋仁波切还要广为人知，但这并不表示宋仁波切比较不具格或者是错的。我并不以名气为标准来选择一位上师或上师所给的劝告。我选择师从一位上师是根据他们如何给我的生命带来巨大的影响，以及如何改变我的想法。这些都是我选择师从一位上师的特殊的业力牵引，也是我的选择。即使一些上师会强烈地激怒你，然后你选择离开，但这也可能意味着你跟这些上师有很深的因缘，但为了能有更好的联系，上师还需要替你净化一些业障。跟一位上师很深的因缘可以是一开始你便对他有非常大的信任，也甚至可能是你在一开始便轻蔑他。业力是很奇怪的。
当我18岁在洛杉矶遇到嘉杰宋仁波切时，他便深深地触动了我的心，并渗入到我心的最底。我爱那些跟他相处的每一刻。他永远都是我的根本上师，我也永远不会放弃他所赐给我的任何修持和护法。这就是对我们上师的依止心。我并不是什么伟人，也没有特别了不起的品质，但我喜欢我所拥有的一个品质，那就是上师依止心。如果修持宋仁波切所赐予我的护法给我带来人们的侮辱、不断地辱骂、排挤我或离开我，就让它这样吧！为了嘉杰宋仁波切赐予我的修持，我可以承受这一切的侮辱。证悟比娑婆世界所能给予的任何东西来得更重要。我宁愿因为修持宋仁波切所赐予的东西而受侮辱，也不要因放弃上师所赐的而得到赞扬。我跟每个人都一样喜欢得到赞赏，前提不是把我的修行给牺牲掉。我不会贩卖我的灵魂，于是别因为我有上师依止心、一心想要遵循上师所教和保持忠诚而鄙视我或讨厌我。如果这冒犯了你，我会说对不起，我也希望你安好。你坚守自己护法的修持是更重要的，因为那是你上师赐予你的，而非为了护法本身。你守住你的修持是基于你对上师有坚定的信心，而不一定是为了该名护法。好好地把这一点记在心中。不管你所修的护法是否已证悟，只要是你如金刚总持的上师指示给你的，这其中没有差别。你向上师坚守你的承诺。这是最重要的。
为什么我必须在至尊嘉瓦仁波切及至尊嘉杰宋仁波切之间选一位呢？过去那么多年我根本不需要从这两位上师之间选一位，现在我为何会被迫做选择呢？你或许可以选择因为你没有向不同的上师学法，但是我负担不起这样的选择，请你们谅解。于是我必须在佛法的范围内为示现出来的冲突找寻答案，因为它给我的心带来相当的混乱。根据马鸣菩萨的《上师五十颂》之教诲，无论什么情况，我们都要尊重所有赐予我们教诲的上师。我们不得诋毁任何一位上师，否则我们的修行将无有成果。这看起来很是严苛和艰难，但是躲在自己的舒适地带里才是精进修行的最大障碍。如果上师们示现冲突或差异，那我会选择将这个情况看成是让我调伏内心的圣者之戏。在密续修持中，我们一切的声音、形象、认知、想法都跟本尊无二。在这种情况下，为了让修持更完善，我们每天都在改变自己对实相的认知。我们不能视自己的上师为有过失之人，然后同时在密续修持中却将他们视为佛。一些人或许会这么做，但是这会导出障碍和矛盾。别再深陷于我们娑婆之心所造的念头才是持修密续冥想的目的。因为如果我把上师们所示现的都看成是冲突，那我会放弃所有的上师。更何况一位具高成就的喇嘛怎么会比另一位有更高的成就？等级这回事是人造出来的，也只适合应用在俗事之上，修行里没有这回事。我的上师可以是一位日子过得非常简朴、居住在山洞内的隐士，身边就只有两位弟子侍候。然而他对我而言仍然是佛，不管他有名与否。一位非常有名的上师不可能以其名气就能推翻另一位简单、谦虚的隐士上师的话。我跟随我的上师，原因是他所传的法利益了我，而非他的名气。当我们在选择要听从哪位上师的话，上师的名气和是否拥有上千名弟子理应完全不在考量的范围内。
至尊嘉杰宋仁波切，无上的显密大师。
如果我选择继续嘉杰宋仁波切给予我的修持及赐予我的护法，这是否意味我自然就是反对嘉瓦仁波切的呢？我并不这么认为，也当然不是这样。如果我是一名道教徒、撒旦教徒、兴都教徒、基督教徒或异教徒，难道就因为我跟嘉瓦仁波切的修行传承有所差异，那就表示我是反对他的吗？当然不是这样。如果我并没有反对嘉瓦仁波切，那为何要这样把我归类成那样的人？为何非得把一切事物归纳得如此黑白分明？我们都有父亲与母亲，有的时候他们会起争执——母亲所提出的看法我们赞同，父亲所讲的话也不无道理。有的时候我们赞同父亲，有的时候我们也要认同母亲，于是若我们只认同一方，难道我们就是与另一方作对吗？为何对象换作上师们，我们却要如此黑白分明，如此激烈、残酷无情？我不认为事情应该变成这样，我没选择这样的方式。
有的人说放弃护法的修持或是威逼别人也跟着放弃护法的修持，这么做的人就是嘉瓦仁波切的忠心弟子。然而，我并不认为你只遵从一个劝告而将其他的都给忘了，然后还说自己把修持守得好好的。为了成为嘉瓦仁波切之忠心的弟子，你必须选其中一位上师而舍弃另一位上师或舍弃朋友的事实就已经证明了这件事在本质上就有错了。好比说嘉瓦仁波切也是如此教授：
- 容忍你的敌人。因此基于他人的护法修持而诽谤他人是否遵从嘉瓦仁波切的教诲？你应该控制自己所说的言语和所表达的讯息。
- 中国理应是西藏最大的敌人。这是藏人们所想的，我只是以此为例子。过去共产党摧毁上千座的寺院、屠杀无数的僧侣、烧毁上千的佛像、殊胜的佛经，也禁了佛教。这一切似乎是大规模的破坏和摧毁，也累积了无量的恶业。他们似乎就是嘉瓦仁波切的最大敌人，但是嘉瓦仁波切能原谅共产党，但为何不能原谅那些制造更少“伤害”和更少所谓的“破坏”的雄登人呢？如果嘉瓦仁波切能在他公开的声明中表示原谅共产党，为何他的追随者却不能停止指责雄登人，并且原谅雄登人呢？嘉瓦仁波切有意会见中国现今领袖以解决西藏的议题，但为何也不顺道会见雄登人以解决这个问题呢？为何要原谅一个敌人却将另一个置之不理呢？我这只是假设性的提问，这样人人才会理所当然的仁慈待人，并且遵从嘉瓦仁波切所教导的，原谅他人。
- 嘉瓦仁波切教导不说妄语，要诚实做人。追随嘉瓦仁波切的每一个人都是诚实的吗？你有守清净的戒律吗？你不曾说谎吗？
- 我们所持守的皈依戒，严禁我们造语的四大过失、意的三大过失，以及身的三大过失。我们是否都把戒条持守得清净？若没有，就不要忙着找别人的错误及批评人，要检视自己。身为嘉瓦仁波切的弟子或身为任何一位上师，你不是该持守清净的皈依戒吗？不管你处在什么情况里，你当然都得把所有戒条持守好。
身的三大过失：
a. 杀生
b. 偷盗
c. 邪淫
语的四大过失：
a. 离间语
b. 恶语
c. 绮语
d. 妄语
意的三大过失：
a. 贪心
b. 嗔心
c. 邪见
当我们日复一日地在网络上伤害别人，比如在网络上不停地对雄登修持谩骂，我们是否持守嘉瓦仁波切所授予或所教导的皈依戒条呢？若我们想成为嘉瓦仁波切的好弟子（我们也应该有此志向），若要很好地代表自己的上师，我们应该持守自己的皈依戒，精进地实修教法，并且不伤害或污蔑他人。如果人们希望修持我们所不认同的东西，那是他们的权利。如果是他们的修持，为何我们还要天天在网络上，或是在见面时谩骂他们？为何就因为他们修持了你所不喜欢的法门，我们就要禁止他们到一些特定的公共地点？有人常说修持雄登与否是他们的权利，但另边厢却经常劝告人们反对雄登，这么做伤了多少人的心，似乎也相当虚伪。好比说亚洲人跟世界其他种族的人有相等的地位（确实如此），但亚洲人却不得到特定的学校上学，不能到城镇或公共的地点去？这看起来就很虚伪不是吗？你说他们跟其他种族的人一样是平等的，但你的行为、举动并不是这么表示的。为何你一直说你劝告大家反对雄登，而也仅仅是劝告而已，但因为你的劝告，导致上千万的人受苦了？美国人经常抨击中国人权问题，但看看美国弗格森近来发生什么事？有的人或许会反对嘉瓦仁波切，然而你认为这就合理化你恶劣对待这些人的行为吗？你认为你就因此而有权利恶劣地对待他们吗？仔细去想，你说话的方式和遣词用字，是不是会给你自己、嘉瓦仁波切乃至于佛教带来弊大于利的影响。即使别人不好好遵循嘉瓦仁波切的教诲，你也要实修佛法，好好地代表嘉瓦仁波切。别让其他人的行为影响自己，因为每个人的业果相异，业果成熟时所要受的苦，也是由个别的人去面对。
换句话说，那些纯洁、毫无罪恶的人才可以首先向罪者投石子。我们当中有谁是毫无罪恶的？没有。因此我们应该就此停止向别人投石子了；因此我们不应去审判任何人。我们应该要仁慈、要懂得原谅和包容。选择憎恨是选择沉沦在娑婆中，选择原谅是选择走正道。
过去400年来，该护法的修持自开始以来并未曾出现必须从几位上师中做抉择的情况，为何到了如今（1996年起），我们就必须从几位上师中做抉择？而且还是若我们选了其中一位，就意味我们跟另一位上师作对？这或许是你的看法和想法，这或许是你看待你的世界的方式，但这不是我看待我的世界的方式。我的世界是不一样的，我的世界是中间道路——我可以从我所有上师和修持中找到好的一面，那些我不认同的，我不予置评，也不会抨击它们，更不需要从中做抉择。我必须再次强调，这是我的世界，这是我生活在我的世界的方式。你也有自己的选择。我的世界给我带来内心的平静，你的世界给你带来竞争、对上师们不忠诚的愧疚感，我拒绝被放在这样的位置上，也不会被放在如此的位置上。我选择尊重我所有的上师及其他上师，我选择修持上师们所赐予的修持，因为到了最后，那些修持都将使我获得证悟。我不会去做什么选择，但我会谈起我根本上师所赐予我的修持，因为那些修持给了我巨大的利益，而且400年来也给了无数的人助益。我会跟很多因缘具足之人分享这一切。
至尊嘉杰赤江仁波切乃密续坛城之主，他与胜乐金刚无二无别。
我什么都不是，此生中最美好的事，就是遇见至尊嘉杰宋仁波切。我会一直敬爱他、信任他，直到我死去为止。无论必须承受多少压力，我都不放弃嘉杰宋仁波切所赐予我的修持和护法。如果该位护法是我上师说好的，那我自然没异议。若要我放弃对上师及他所赐予的修持的信念及依止心，我宁愿死去。我不会有所动摇。我并不是要对嘉瓦仁波切有任何不敬，但是我坚守该护法的修持不为任何政治因素，我从来都没有。嘉瓦仁波切或许会不认同我的修持，但我会尊敬地合起双掌，恭敬地鞠够说对不起，我还是会继续修持。我并没有因为我的修持而获得钱财或利润。即便是克切拉所拥有的佛法文物店及网络文物店，我没从它们那里领任何的钱财。所有的收入都分给我们的职员，以及维持我们美丽的克切拉的运营。我从不利用佛法赚取任何盈利。
至尊嘉杰帕绷喀仁波切乃我们伟大、无上的船长。他指引、带领我们的船只穿越娑婆的危险深海。
我会坚守我的上师、本尊、佛法及护法。我会跟世界分享我所学过的。在郁闷的娑婆里，我的生命之所以美丽，那是因为我遇见赐予我至尊嘉杰赤江仁波切的修持和传承的嘉杰宋仁波切。赤江仁波切是嘉杰宋仁波切的根本上师。我是多么的幸运！一个在娑婆徘徊、游荡已久的无用的流浪者如我，竟能巧遇一位活生生的胜乐金刚菩萨——他的名字就叫至尊嘉杰宋仁波切！我是多么的幸运！非常幸运！我敬爱嘉杰宋仁波切，他是我修行道路上的父亲；我敬爱嘉杰赤江仁波切，他是我修行路上的祖父。至尊嘉杰帕绷喀仁波切乃赤江仁波切的上师，因此他是我修行路上的曾祖父。能与这三位菩萨结缘，我是何等的幸运。我敬爱宋仁波切、赤江仁波切及帕绷喀仁波切。我可以任你们针对我对上师们的忠诚和依止心而污蔑我、侮辱我、贬低我，但我还是不会放弃。我是绝对不会放弃任何一个他们在我无依无靠时所赐予我的修持。我是一个忠心的人。修行的忠心。
我不会舍弃我的上师和修持。我会继续修心（lojong）的训练、《菩提道次第》的实修及将佛法传授给更多的人。我主要的修持并不是任何一位护法神的修持，但佛法，尤其是修心，才是我主要的修持。我会继续立志及努力成为一个更好的人，更加精进地修行。我存在在这个地球上的时间并不长久，我不想将浪费时间浪费在娑婆中的任何事物之上，因为那没有意义。
我祈愿多杰雄登的“争议”能尽快和谐地落幕。成千上万名多杰雄登修持者不会放弃他们的修持。因此若多杰雄登修持者的领导人能与西藏领导人会面，以寻求双赢的解决方案，那会非常有帮助。祈愿无人受伤害，人人都能欢喜。我希望这样的情景能早日实现。
生命已无他事可做。我会尽我所能，以我所认知的方式做一个最好的人。若有人对我有不满，我恳求他们的原谅，就如我原谅他们那样。
谦卑的詹杜固仁波切 上
For more related articles of interest and importance: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/dorje-shugden
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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
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
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
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
For the first time available, Dorje Shugden and his entourage of 32 assistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche
Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.
Great message every Tibetan especially must read!
尊貴的詹杜固仁波切展現了對上師們無比的信任，他們都是慈悲與智慧的化身，亦是大成就覺悟者，他們代代傳承修持護法，多年來亦沒有被指有問題，從邏輯上看來，突然被禁，顕然難以令人信服。詹杜固仁波切希望看到的是和諧公平的宗教社會，沒有謾駡、分裂、攻奸、傷害。單方面的指控，沒有實質的理據支持，不是文明社會大眾能接受的方案，所以能平息分歧的辦法是大家坐下來討論。
I am glad to see this comment by ‘Suzy in Hawaii’ on Tsem Rinpoche’s YouTube Chanel. After all this time more and more people who bother to look beyond hearsay and prejudice are beginning to see the goodness of Dorje Shugdenand benefit from it. Go see what Suzy wrote – https://www.youtube.com/watch?v=Vl-4lIwxph4&t=11s
Trode Khangsar Chapel in Lhasa, TibetOver 400 years ago a great and learned lama Tulku Drakpa Gyeltsen was famed in Mongolia, Tibet, Nepal and China for being very saintly and compassionate. He resided in his residence (Zimkhang Gongma Ladrang) in Drepung Monastery. His root guru was H.H. the Omniscient 4th Panchen Lama and his close dharma brother was the 5th Dalai Lama.
The 5th Dalai Lama and Tulku Drakpa Gyeltsen had a very close and dharmic relationship and often went to receive teachings together from the 4th Panchen Lama. They were close in age. They both became very learned and well known. During this time, the Dalai Lama was enthroned as a Dharma King of Tibet. But more people went to see Tulku Drakpa Gyeltsen for teachings, initiations and divinations. This made the attendants of the 5th Dalai Lama feel threatened that Tulku Drakpa Gyeltsen’s fame might usurp the power of the 5th Dalai Lama. So they had a khata forced down his throat. At that moment, Tulku Drakpa Gyeltsen dissolved his psychic winds and generated the wish to be a great guardian of Buddha and Tsongkapa’s teachings. As his consciousness dissolved, he entered ‘bardo’ as a dharma protector of the highest order (jikten depey sungma). Many signs were seen throughout Lhasa at this time and the earth was said to have shaken in Lhasa. This event was already predicted to Tulku Drakpa Gyeltsen’s previous incarnation when he was one of the 8 main disciples of Lord Tsongkapa the Supreme Master and he served Tsongkapa directly by building Gaden Monastery.
When the 5th Dalai Lama heard what his scheming and power-hungry attendants had done, he was very distressed. He was very sorry Tulku Drakpa Gyeltsen was murdered and dishonored as he was a great dharma master. The 5th Dalai Lama composed an apology to Tulku Drakpa Gyeltsen. In Lhasa, tens of thousands gathered for the cremation of Tulku Drakpa Gyeltsen’s holy body. During the cremation, the 5th Dalai Lama’s apology was read out at which flames spontaneously arose from the body of Tulku Drakpa Gyeltsen commencing the cremation. From the body, during cremation, a powerful whirlwind of smoke tunneled into the sky for all to see as this was an indication Tulku Drakpa Gyeltsen’s consciousness has arisen as the Dharma Protector Dorje Shugden. The Dharma Protector Setrap immediately recognized this new protector Dorje Shugden and ‘enthroned’ him as a powerful Dharma Protector in the realm of the Buddhas. From this, Setrap and Dorje Shugden are closely connected and very close working hand in hand always. After the cremation, the great 5th Dalai Lama built a Dorje Shugden chapel on the spot the cremation took place and named it Trode Khangsar. The 5th Dalai Lama commissioned the statue of Dorje Shugden in this chapel and had monks installed in the chapel to do continuous propitiations to Dorje Shugden. Trode Khangsar Chapel was a commemoration to Tulku Drakpa Gyeltsen who was wronged and also a celebration of his consciousness arising as the World Peace Peace Protector Dorje Shugden.
This Trode Khangsar Chapel still exists now in Lhasa where many make pilgrimages there. It is in good condition and was recently renovated. It is over 400 years old and a testimony to the respect the Great 5th Dalai Lama had to Tulku Drakpa Gyeltsen who arose as Dorje Shugden.
I have visited this holy chapel in Lhasa years back. I’ve never heard of it till I was in Lhasa and by chance, I was told about it which I was happy to visit. I could not find the place but strangely a bunch of pilgrims from Amdo told me they would show me how to get there in Lhasa.
This short video is a short clip of this holy Trode Khangsar Chapel in Lhasa today commemorating Dorje Shugden, built by the great 5th Dalai Lama. The great 5th Dalai Lama even composed a prayer to Dorje Shugden which is still available today and we can recite to invoke the blessings, protection, and assistance of World Peace Protector Dorje Shugden.
Tsem Rinpoche
Read more: Trode Khangsar – A 400-year-old Dorje Shugden Chapel in Lhasa
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/trode-khangsar-%E2%80%93-a-400-year-old-dorje-shugden-chapel-in-lhasa.html
Short video: https://www.youtube.com/watch?v=FTybDwTeLAM
__________________________________
The 5th Dalai Lama’s Prayer to Dorje ShugdenHUM
Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place!
Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!
Samaya substances, offerings and torma, outer, inner and secret,
Favourite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!
Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!
Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!
From: http://www.dorjeshugden.org/practice/the-5th-dalai-lamas-prayer-to-dorje-shugden
Tibetan prayer from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html
I hope Tibetan leadership will stop contradicting itself and discriminating based on faith, for the benefit of Tibetan people.
宗喀巴大師的出现，开创了藏传佛教的新修行的制度。宗喀巴大師以身作则，利用严格的戒律与善巧的方法来引导众生，来重振佛教。根据宗喀巴大師 的传承，是先有文殊菩萨口传与宗喀巴大師，然后一代接一代传到了至尊嘉杰帕绷喀仁波切，至尊当赤江仁波切和至尊宋仁波切。因此在藏传佛教里，格鲁派可以说是比较注重纯正的传承。
由此可见，一位上师的传承是很重要的。而要成为一位合格的上师都必须有慈悲心、正知正念、觉悟等等良好的素质。
在这里，我看到了上师詹杜固仁波切的慈悲心。无论面对种种的挑战，他还是不断的想尽办法来引导我们，让我们的修行的路途中有所领悟。
我也看到仁波切一心一意地依止上师，不管其他人曾经告诉过他是错的或是承受多少压力，仁波切却一直守住他的承诺以及从来没有放弃过至尊宋仁波切所赐予仁波切的修持与护法，而且还一直很敬爱与信任他的根本上师至尊宋仁波切。
除此，仁波切也时时刻刻提醒着弟子们要持守的皈依戒。我们时常可以看到仁波切的诸多博文都是关于皈依戒里所提到的如：严禁我们造语的四大过失 （离间语、恶语、绮语、妄语），意的三大过失 （贪心、嗔心、邪见），以及身的三大过失 （杀生、偷盗、邪淫）。
感谢仁波切的坦白，因为让我们知道他部分的修持法。无论如何，仁波切最主要的目的就是修心～修持佛法。
最后，当我们充分的明白上师所对弟子的用心，外界人不明白的这一切已经不重要了。