Dorje Shugden:
The Dharma Protector of Our Time

Dharma Protectors

Dharma protectors or Dharmapalas are wrathful deities sworn to defend the Dharma and its practitioners. As guardians of the Dharma, they are often portrayed in frightening forms with wrathful expressions, protruding fangs and commonly depicted with blue, black or red skin. Despite their fearsome appearance, their sole purpose is to benefit sentient beings and create conducive conditions for Dharma practice.

The power of enlightened Dharma protectors comes from their enlightened nature, which is compassionate and wisdom-filled. On the deepest level, they represent our blissful awareness of emptiness in strong energetic forms – the best protection against obstacles. The Dharma protectors protect sincere spiritual practitioners who seek their higher selves, see the downfalls of materialism and other problems created by the human mind.

Buddhas and Bodhisattvas in wrathful forms are like our compassionate parents, ever ready to protect and assist their children against the damage caused by their egocentricity as well as healing the wounds that come about from past karma. They guide those who stray from their spiritual path back to their original intention of bettering themselves. Their role as wrathful emanations can be likened to parents angry at their wayward children. This wrathful anger is actually motivated by love, compassion and concern for their children’s well-being.

The role and function of Dharma protectors is to eliminate problems and difficulties that prevent spiritual progress. Dharma protectors help to remove inner obstacles to our spiritual practice such as depression, laziness, doubts, anger, jealousy, lack of perseverance and other emotional issues that can easily lead us away from our spiritual journey.

Two Types of Dharma Protectors

The Dharma Protector Mahakala

There are two types of Dharma protectors – enlightened protectors and oath-bound protectors. Every monastery in Tibet has its own Dharma protector. However, the tradition did not begin in Tibet. In fact the Mahayana practitioners of ancient India also relied upon Dharma protectors to eliminate hindrances and assist them to fulfil their spiritual aspirations.

In general, there are mundane and supra-mundane Dharma protectors who dispel inner and outer hindrances. Mundane protectors are worldly deities who have been bound by oath by the great masters of the past or enlightened beings to aid practitioners. In some cases the enlightened beings will emanate in the form of these mundane, worldly deities so that they can have a closer connection to practitioners who have yet to become enlightened. This is because the merits required for a mundane protector to connect with a practitioner, versus the merits required for a practitioner to connect with a supra-mundane protector is much less.

Supra-mundane protectors, also known as transcendent wisdom protectors, are the emanations of enlightened beings in enlightened form. Examples of supra-mundane protectors include Six-Armed Mahakala who is an emanation of Arya Avalokiteshvara; the five Four-Faced Mahakalas are emanations of Shri Chakrasamvara and the four mothers; Tent Mahakala who is an emanation of Hevajra and Palden Mag Zor Ma who is an emanation of the goddess Saraswati in wrathful form.

The Dharma Protector Citipati

The mighty Gyalchen Dorje Shugden is an enlightened protector who exhibits a worldly aspect. He is in fact inseparable in nature from Manjushri and the Highest Yoga Tantric deity Yamantaka. Other protectors of similar nature to Dorje Shugden include Setrap Chen, a protector of Sukhavati Pureland and an emanation of the Buddha Amitabha. There are many other examples of Dharma protectors who are emanations of supra-mundane beings. As it says in the enlightenment chapter of the Uttara Tantra, under the section that deals with the classification of types of refuge:

Just as the jewel shines
With various colors not its own,
Likewise, due to varying conditions of beings,
Buddhas appear in forms other than that of actual Vajradhara.

Just like a jewel does not have many colours, but shines with many colours, the Buddhas even though appearing in different forms are of the same enlightened mind as embodied in Vajradhara.

Mundane or unenlightened Dharma protectors, such as Pehar (who is also interchangeably known as Nechung), are spirits that were oath-bound by lamas to stop causing harm and to serve and protect the Dharma instead. It is very important to distinguish between the two types of Dharma protectors. Whereas unenlightened Dharma protectors can help to alleviate our obstacles and create conducive conditions, enlightened Dharma protectors are a source of refuge and can assist us to achieve high attainments as well as enlightenment itself.

Why Do Most Dharma Protectors Look Angry and Scary?

The Dharma Protector Yamantaka

The savage and violent imagery of a Dharma protector’s form and their liturgy are not to be taken literally but are in fact full of meaning for our spiritual path. For example, bodies crushed underfoot represent egotistic delusions trampled down by the power of wisdom; the violent imagery is an integral part of their function to defeat the inner demons within our own minds that refuse to be tamed by peaceful means. If this force is terrifying enough, victory may even be gained without a fight.

The wrathful and martial-like appearance of some Dharma protectors symbolise that they engage in the battle with our negative karma in order to benefit us. Many Dharma protectors are equipped with armour and carry various weapons to represent their superhuman qualities of perseverance and tenacity in fending off our delusions, negativities and karma.

The wrathful imagery also possesses the element of speed. For example, when we are angry, we tend to move and react much quicker than usual. Therefore the terrifying physical demeanour of a Dharma protector can denote this element of swiftness when coming to our assistance.

It is important to remember that the speed with which a Dharma protector can assist us depends heavily on certain factors such as the spiritual relationship we have with our teacher, the affinity we have forged with the Dharma protector over time and how well we keep our spiritual vows and commitments. Broken samaya (teacher-disciple relationship) or commitments to our teacher will hamper the ability of the Dharma protector to come to our aid. In the scriptures, it is said that broken samaya is like blindfolding and handcuffing the Dharma protectors, therefore rendering them incapable of assisting us when we need them the most.

Some commentators view the institution of wrathful Dharma protectors as the result of cultural mixing between various peoples and not something that is relevant to ‘pure’ Buddhism. This view however is mistaken as the Mahayana masters have propitiated Dharma protectors since Buddhism was practised in India. For example Setrap Chen’s practice was actually brought over from India to Tibet. He originally resided in Bodhgaya, the seat of Buddha Shakyamuni’s enlightenment. Thus, the main purpose of Protector practice is to help practitioners to purify negative karma and accumulate merits to overcome inner and outer obstacles, while creating favourable conditions for our spiritual practice to flourish. At the same time it fosters an innate compassion for those suffering in samsara, something that we all can develop. This leads us to comprehend and operate from the understanding that negative emotions such as anger or desire generate negative karma and keeps us bound to suffering again and again. Developing compassion, and its counterpart, wisdom, directly counters these negative emotions, which is the very meaning behind the swords, knives and other weapons that the Dharma protectors wield. A Dharma protector’s divine assistance is therefore very much needed by practitioners, especially in this day and age when there are so many more distractions through which our negative karma and obstacles can manifest. This karma manifests in the form of illnesses, accidents, career problems, failing businesses, ailing relationships and so forth. Since these are problems that have the potential to derail our spiritual practice, a Dharma protector can assist us in clearing them, to aid us on our spiritual path towards enlightenment.

The Pure Intentions of Dharma Protectors

The negative karma people have generated over the course of their previous and current lives can only be purified by the individual themselves. Not even a Buddha can purify the karma of another being. However taking the Buddhas as a basis, we can purify this negative karma ourselves by emulating their practice of compassion and wisdom to achieve the same enlightened state. Since they are emanations of Buddhas, enlightened protectors are worthy objects of refuge for Buddhist practitioners. Therefore through their practice we can purify our negative karma and generate merits.

One point to remember here is the difference between good karma and merit. Good karma is created through ordinary beneficial actions, which leads to beneficial circumstances in the future. Merit, on the other hand, is generated through beneficial actions carried out with a virtuous motivation and dedicated towards attaining enlightenment so that one can benefit sentient beings by alleviating their suffering. While good karma can be exhausted after fruition, merit can only increase and never be depleted.

The practice of an enlightened Dharma protector generates merits and creates a strong affinity with them. These two benefits become the very cause for the Dharma protector to come to our aid when we need their help. Actually from the side of the Dharma protector the sole motivation for them to help us is their enlightened compassion. Without the accumulation of merit on our part however, the Dharma protectors are not able to help us due to the immense force of our negative karma.

We can accumulate merit through relying on and making offerings to the Dharma protector, and by visualising and reciting the protector’s mantra and prayers. Once we have generated enough merit, the Dharma protector is able to utilise our merits to hold back heavy negative karma from ripening. The Dharma protector does not eliminate our negative karma but temporarily stops us from experiencing its negative consequences because it is dangerous, because it might overwhelm us or put our spiritual practice at risk. Thus it allows us the opportunity to purify the karma ourselves until it is lessened or eliminated completely.

Dorje Shugden’s Nature

Dorje Shugden

Dorje Shugden is a Dharma protector whose form and nature makes his practice very beneficial in our modern era. He exists to guide sentient beings on their spiritual path to reach enlightenment. The beings of this present time have a stronger karmic affinity with Dorje Shugden than with the other Dharma protectors. This was the reason that Morchen Dorjechang Kunga Lhundrup, a very highly realised master of the Sakya tradition, once told his disciple, “Now is the time to rely upon Dorje Shugden.”

Benefits of Praying to Dorje Shugden

There are many benefits to praying to Dorje Shugden, which include:

• Opening our minds to universal wisdom so we can develop clarity of mind, understanding and penetrative insight.
• Easing the suffering we endure within our minds and helping us to acquire the necessary resources to achieve our full spiritual potential. Dorje Shugden has the ability to provide both physical and spiritual wealth to those who put their trust in him.
• Increasing lifespan, material resources, merit and spiritual realisations.
• Neutralising the effects of negative speech and its energies.
• Safeguarding our physical and mental wellbeing and helping us to achieve our goals.
• Neutralising the effects of black magic.
• Providing us with spiritual support so that we can develop stability and determination to alleviate negative mental states that hold us back from achieving our full potential.

The highly realised master Tagpo Kelsang Khaedrub Rinpoche composed the following two verses concerning Dorje Shugden:

With deep faith I prostrate to you, Vajradhara Dorje Shugden.
Although you have already attained the Buddha ground
And engage in the twenty-seven deeds of a Buddha,
You appear in various forms to help the
Buddhadharma and sentient beings.

You have manifested in different aspects
As Indian and Tibetan Masters,
Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita,
Buton Rinchen Drub, Duldzin Dragpa Gyaltsen,
Panchen Sonam Dragpa, and many others.

The 27 deeds referred to in the first verse are enumerated in the Ornament of Clear Realisation and are the activities performed by an enlightened being. These deeds including bringing sentient beings to the Dharma, helping sentient beings to practise the Dharma and ultimately helping them to achieve enlightenment.

Dorje Shugden’s ability to manifest in different aspects such as wrathful, peaceful, and many more, is very important as it allows him to connect with more people on different levels, to help them with their differing problems. In the Meeting of Father and Son Sutra Buddha Shakyamuni says:

Buddhas manifest in many different aspects such as Brahma, Indra and sometimes even as a mara or in the aspect of an evil person – but worldly people do not recognize these emanations.

Dorje Shugden’s Origin

We all live and suffer according to our own karma. The sufferings we experience often create hindrances and distractions for us to advance in our spiritual practice. Praying and believing in Dorje Shugden will help us to create conducive conditions for a robust life and spiritual practice. As a Dharma protector, Dorje Shugden will remove our obstacles, and protect us and our loved ones. Dorje Shugden will help us as swiftly as lightning and is said to have the power of tens of millions Dharma protectors.

Dorje Shugden comes from a great lineage of fully enlightened beings whose work has had a great impact on the growth of Dharma in the world. Dorje Shugden’s lineage of incarnations includes great Mahasiddhas (highly attained practitioners), renowned Buddhist scholars, monastics of high moral discipline and outstanding Dharma teachers. Each previous life never ceased to protect the Dharma and they include the likes of Mahasiddha Virupa, Sakya Pandita, Buton Rinchen Drub, Duldzin Drakpa Gyaltsen, Panchen Sonam Drakpa, Sonam Yeshe Wangpo, Sonam Geleg Pelsang and Tulku Drakpa Gyeltsen. In each of their lifetimes, they strove to protect the Dharma teachings. Eventually, upon the passing of Tulku Drakpa Gyeltsen, he manifested as Dorje Shugden.

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Dorje Shugden’s Incarnation Lineage

Buddha Manjushri

1st incarnation – Buddha Manjushri: Buddha of Wisdom

The incarnation lineage of Dorje Shugden stems back to Manjushri, the Buddha of Wisdom, who emanated during the time of Buddha Shakyamuni as one of his direct disciples. In the Sutra Revealing the Abode of Manjushri, Buddha explains how Manjushri manifests in countless emanations with the sole mission to help sentient beings to practise the Dharma. According to the Sutras, Manjushri frequently posed questions to the Buddha so that the Buddha would give an important teaching. Manjushri was also trusted to give teachings and sometimes the Buddha would send certain students to Manjushri because he had greater affinity with them.

Together with Avalokiteshvara and Vajrapani, Manjushri is part of the trinity of primary Bodhisattvas. They are also known as the heads of the Three Families. The family that Manjushri represents in this classification is known as the Tathagatha family. This includes Buddha Shakyamuni and Vairochana, the central figure in the Five Buddha Mandala.

Manjushri has emanated in many forms including Kalarupa, Four-Faced Mahakala, Yamantaka, Lama Tsongkhapa and Dorje Shugden. Great lineage lamas including Mahasiddha Tagphu Pemavajra, His Holiness Kyabje Pabongka Rinpoche and His Holiness Kyabje Trijang Rinpoche have formally recognised Dorje Shugden to be an emanation of Manjushri.

Portrayal of Magadha Sangmo.

2nd incarnation – Magadha Sangmo: The Buddha’s Patron

Magadha Sangmo was the daughter of Suddatta, a disciple and primary patron of Lord Buddha Shakyamuni. He built and offered Buddha his first monastic abode, Jetavana Gove. His generosity earned him the name ‘Anathapindika’ which means ‘the feeder of the orphans or helpless’. Anathapindika’s great faith in the Buddha’s teachings made him the foremost student of Buddha Shakyamuni and the role model for all sponsors and patrons since then. Magadha Sangmo, his daughter, was one of Dorje Shugden’s first recorded incarnations.

Magadha Sangmo soon followed in her father’s footsteps to become a model patron herself, through her generous and consistent offerings of food and incense to the Buddha and his monastic community.

Magadha Sangmo later married and moved to Gokhara to live with her husband and his family. One day, greatly missing her teacher Buddha Shakyamuni, Magadha Sangmo invited the Buddha and his entourage to partake of a meal in her home. She made this invitation by offering incense and heartfelt prayers from the rooftop of her home. Her husband, a Jain, doubted that the Buddha would come. Despite hearing his doubt, Magadha Sangmo still had faith that the Buddha would come. As the story recounts, the very next day, the Buddha and his entourage miraculously descended from the sky to partake in the food offerings, coming on various mounts and steeds. In addition, the Buddha gave teachings to those present. As a result, thousands developed faith in the Buddha and began to practise the Dharma. Through Magadha Sangmo’s act of offering incense and inviting her teacher to partake in a meal, it resulted in thousands being turned onto the Dharma path. Her act of making incense offerings has since become a standard practice when praying to the Buddha. It is from her act of making incense offerings and reciting a verse of invocation that the tradition of invocation prayers was started.

Magadha Sangmo’s commitment to spread the Dharma was very strong and she became known for single-handedly bringing Buddhism to thousands in the city of Gokhara. Through her faith and devotion in serving others, Magadha Sangmo achieved Arhatship during her lifetime as a lay householder. Her achievement is a living proof that a practitioner can gain realisations even if they are not living the life of a monk or nun.

Her pure devotion to the Buddha’s teachings made her an important figure in Buddhism and as such she is immortalised in the scriptures of all three Buddhist traditions – Theravada, Mahayana and Vajrayana.

Portrayal of Mahasiddha Virupa

3rd incarnation – Mahasiddha Virupa: A Miracle Master

Around the 7th or 8th Century CE, Dorje Shugden was born into a royal family of East India. He was given the name Dharmapala but later became known as Virupa, Biwawa or Birwapa. Birwapa was born a crown prince of King Golden Wheel in a city called Bishana, Lord of Medicines, to the south of Bodh Gaya. At birth, the royal astrologer predicted the boy would develop tremendous spiritual powers and would illuminate the Dharma teachings. At a young age he entered the famous monastery of Somapurira in North Bengal where he received novice ordination from the abbot Dulway Lha, Deva of Vinaya. In the monastery, he studied all five fields of knowledge.

Virupa then travelled to Nalanda University where he completed retreats with Chokyi Shenyen, Guide of Dharma, the abbot of Nalanda. He received extensive teachings from Chokyi Shenyen, especially on the practice of Sri Chakrasamvara.

Virupa taught at the University during the day and practised Sri Chakrasamvara diligently every night according to the secret instructions he received from the abbot. However, despite his dedication to studying Chakrasamvara he still could not reach the desired level of spiritual attainment. This continued until he reached 70 years of age. His deteriorating health and constant disturbance caused by Yakshas and evil-spirits caused him to feel depressed. He reached rock bottom when he had a dream of a huge fire burning at the lower end of a valley and a flood rising from the upper end. He saw hail-storms, glaciers, icicles and icebergs failing from the sky. In the same dream, he saw his Guru, Yidam and spiritual friends hanging upside down or with their faces torn apart, noses cut off, gouged out and dripping with blood.

He did not realise that he had almost completed the path of preparation and the path of seeing, and those terrible visions and dreams he experienced were part of this completion. Feeling a sense of impending doom, he thought he must have lacked the connection with the practice of Tantra and threw his mala in the latrine. That night he went to bed and dreamt of Nairatmya, in the form of an ordinary woman, blue in colour, who told him, “Son of the lineage! Don’t do that! Practise as you did before! You will soon attain siddhi! I am the deity with whom you have karmic connection!”

The next evening, he retrieved his mala, cleaned it and anointed it with fragrant perfume and began to engage in his mantra recitation. He was empowered by and completed the six grounds of the Fifteen-Goddess Nairatmya mandala.

During his tsog ritual (tantric feast), the goddesses of Nairatmya’s mandala appeared to him. The monks of Nalanda often saw these goddesses as ordinary ladies and the rumours about the abbot mingling with women began to circulate. This gossip made people lose faith in him and the teachings. At this point Virupa manifested anger and proclaimed, “I am a bad man!” Henceforth he became known as Virupa or Birwapa, meaning ‘goitered hero’.

He then proceeded by throwing off his robes and walking towards Varanasi, naked and singing vajra songs. As he reached the banks of the Ganges he said, “Since I am bad, you’ll get dirty! I say, river, clear a path!” The waters parted and Virupa walked across. The monks finally realised that he was a mahasiddha and begged his forgiveness for spreading such horrible rumours.

Virupa’s life from then on became an adventure full of spiritual miracles. One day, he was invited by King Ghonanta Chakra, a non-Buddhist, while he was staying in the forest outside of Varanasi. Upon finding out that he was a Buddhist yogi, the king ordered Virupa to be chained, thrown into the water and then buried underground. But these forms of torture could not harm him. After seeing him miraculously survive such hardship, the king and the whole country accepted the Vajrayana teachings.

Virupa then continued his journey to the south. He stopped at one river because there was no boat to cross the river. He called out, “If there is no one to ferry me across, stop!” The river stopped on his command.

While resting at an alehouse, he began drinking a lot of beer but did not have any money to pay for it. The owner of the alehouse asked Virupa to pay for his drinks to which he replied he would do so when the sun set. Then, with one gesture, he stopped the sun in the sky. The sun stayed in the same place, without setting for three days. Thereafter, the king of the area had to request him to release the sun to continue its natural cause and he would not be required to pay for his drinks. Through this miracle the minds of many people were turned towards the practice of the Dharma. His miraculous adventures are described in the Bodh Gaya Praise:

Stopping up great rivers,
Fixing the sun in place for beer,
To the Guru, that one known
As Birwapa, I prostrate!

Virupa later reached a place called Bhimisara where the king Nathawata had 500 dreadlocked adepts acting as masters of offerings, slaughtering tens of thousands of goats and oxen for blood offerings made to a statue of Ishvara. Virupa then pointed his finger at the statue and it splintered into four parts. The ruins reconfigured itself with a stone statue of Avalokiteshvara, the Great Compassionate One, on its crown. The king and the adepts were extremely terrified. One of the adepts later became known as Khrisnapada of the east, following Virupa as his loyal student. Virupa went on to destroy many other statues containing spirits that required blood offerings in other areas. In the end, the entire kingdom embraced Buddhism and entered the Buddhist path.

4th incarnation – Thonmi Sambhota: Father of the Tibetan Script

Thonmi Sambhota – The Inventor of the Tibetan Script

In the 7th Century, Dorje Shugden was born into a family of a minister of Tibet in a place called Tu, a village at the foot of the Khambala ridge on the south side of the Yeru Tsangpo River in Yorwo. It was believed that he was born in the year 619. His father was called Thonmi Anu Ragata who was a minister of the Tibetan Emperor Songtsen Gampo (617 – 698).

Thonmi Sambhota was a bright scholar chosen by King Songtsen Gampo to travel to India. Along with 16 other young and brilliant Tibetans, Thonmi Sambhota was sent there to learn Sanskrit and devise a script for the Tibetan language. The king gave them enough gold dust to cover their expenses for the travel and subsistence during their study in India.

Thonmi Sambhota and his companions travelled far and wide within India to search for a good teacher. At last, he found the right teachers in South India named Brahman Lijinkara and Lha Rigpa Sengge, whose Sanskrit name was probably Devavitsimha. He studied language, grammar, lexicography, poetry, literature and related topics, as well as philosophy for about seven years. His primary focus was on the gender relating sections of grammatical construction in Lha Rigpa Sengge’s phonological grammar texts.

Upon his return to Tibet, he combined the Devanagari and Kashmiri scripts together and composed six reference texts on the new written language. He also brought along with him every available text on Sanskrit grammar and many other subjects from India to Tibet. These texts are believed to be the first Buddhist texts to enter Tibet from India. Today, only two of these texts survive (sum bcu pa and rtags kyi ‘jug pa). Those pursuing studies in Tibetan grammar must study these two texts. After Thonmi Sambhota presented his findings to a royal assembly that was attended by the king and all the ministers, the king entered a four-year retreat to master the new language Thonmi Sambhota had compiled. Thonmi Sambhota himself eventually became one of the most trusted advisors of King Songtsen Gampo.

5th incarnation – King Trisong Detsen: The Great Dharmaraja

King Trisong Detsen

In the 8th Century, Dorje Shugden was the second of three great Dharma kings of Tibet, King Trisong Detsen. Being a military leader he led successful military campaigns against the Arabs in the West and against the Tang Chinese in the East.

King Trisong Detsen invited the Indian master Shantarakshita and Guru Padmasambhava to teach Buddhism in Tibet. In addition, he established Tibet’s first monastery, Samye, in which Tibet’s first Buddhist monks were ordained and he began great translation projects of the Indian treatises.

King Trisong Detsen was very particular in ensuring the purity and accuracy of the Buddhist teachings in Tibet. Samye Monastery attracted teachers from India, Kashmir, China and so forth. There was a monk named Hoshang from China who taught the meditative practice of emptying the mind of all conceptual thoughts and had become very popular. King Trisong Detsen however, doubted the source and accuracy of these teachings. His doubt prompted him to initiated the great two-year debate called the Council of Lhasa at Samye Monastery between the foremost Chinese and Indian scholars of the time. The Indian master Kamalashila was proclaimed the winner of the debate. From that point, Tibetan Buddhism was taught only from Indian sources.

6th incarnation – Mahasiddha Naropa: The Unconquerable Disciple

Mahasiddha Naropa

In the early 11th Century, Dorje Shugden was born as a Kashmiri prince who renounced his throne to become a monk at the prestigious Nalanda Monastery of India. As a scholar looking for a teacher, Naropa decided to seek out the great Mahasiddha Tilopa and became a wandering yogi in search of his Guru. He finally found Tilopa who refused to teach him at first.

His strong resolve to receive teachings from Tilopa allowed him to endure 12 major and 12 minor trials set by the Guru. Having successfully completed the challenges, Tilopa gave him the full set of teachings, including an initiation into the Tantric practice of Vajravarahi. Within a few months, it is said that Naropa attained full enlightenment due to the purification and generation of merits created by serving his Guru through the 12 major and 12 minor deeds.

Naropa is also known for having gained a vision of Vajrayogini. This form of Vajrayogini is widely practised today and is known as Naro Kachö, which can be translated as ‘Naropa’s Vajrayogini’. Naropa is also known for codifying six particular Tantric practices that are now known as the Six Yogas of Naropa. He had many students, including the Tibetan master Marpa, who later became the teacher of the famous yogi Milarepa.

7th incarnation – Ra Lotsawa: The Great Yamantaka Yogi

Ra Lotsawa

In the early 11th Century, Dorje Shugden was born as Ra Lotsawa, a controversial figure who was essential in the dissemination of the Yamantaka Tantras in Tibet. He was born in 1016 in Nyenam, Tibet. He lived at the same time as the great Mahasiddha Naropa and Lotsawa Loden Sherab, all three of whom are the previous lives of Dorje Shugden. It is possible for attained Bodhisattvas to split their consciousness and take rebirth simultaneously in order to benefit an even greater number of sentient beings. Ra Lotsawa was a contemporary of Lotsawa Loden Sherab with whom he travelled together to India in an expedition of five young men to study the Sanskrit language.

He received the Yamantaka and Vajrayogini Tantric lineages from his Guru, Bharo Chakdum, who was a specialist in these Tantras. He also received the Chakrasamvara and Namasamgiti lineages from Mahakaruna, a master in Naropa’s lineage of disciples, and the Kalachakra Tantra from the Indian master Samantashri.

Upon returning to Tibet, he introduced these lineages there. He encountered resistance because Yamantaka’s wrathful appearance was thought not to be Buddhist by some practitioners. In order to overcome this misconception, he engaged in a magical battle with them. He successfully dispatched 13 lamas of various traditions who opposed the spread of Yamantaka’s Tantra. It is said that this was a divine play on the part of these lamas in order to show the efficacy and power of the Yamantaka Tantra. Through this, the power and authority of the Tantra was established in Tibet.

Ra Lotsawa also rebuilt many monasteries particularly in the southern Tsang region, engaged in numerous translation works, and sponsored the printing of Dharma texts and the installation of Buddha statues.

8th incarnation – Lotsawa Loden Sherab: The Prolific Translator

Lotsawa Loden Sherab

In the second half of the 11th Century, Dorje Shugden incarnated as Lotsawa Loden Sherab. He was the nephew and a student of the great master Ngok Lekpai Sherab, who also ordained Lotsawa Loden Sherab as a monk.

As was mentioned before, Lotsawa Loden Sherab joined the expedition with Ra Lotsawa to India. Their mission was to study Sanskrit and the great treatises. After finishing his studies, he travelled back to Tibet, bringing with him many great Indian treatises and also the practice of the Dharma Protector Setrap Chen.

Setrap Chen

Lotsawa Loden Sherab established his seat at Sangphu Neutog Monastery and was renowned as a great Lama and teacher who attracted audiences of over 20,000 students to his Dharma discourses. A prolific translator, he also engaged in huge translation projects of the Indian treatises and called upon many Indian scholars to assist him in his work.

Over the course of his life, Lotsawa Loden Sherab translated over 135,000 verses and trained countless students in ancient Buddhist philosophy. He entered clear light amidst auspicious omens of rainbows, earth tremors and celestial lights, and his relics were enshrined in Sangphu Monastery.

9th incarnation – Shakya Shri Bhadra: The Great Kashmiri Scholar

Shakya Shri Bhadra

In the early 12th Century, Dorje Shugden was born as Shakya Shri Bhadra, into a Brahmin family in Kashmir. He eventually took the position of Mahapandita of Nalanda Monastery and was also appointed the abbot of both Nalanda and Vikramashila monasteries.

Shakya Shri Bhadra was also a famous teacher in Tibet. Together with his entourage, he traveled to many monastic seats in Tibet to give extensive teachings on a range of topics including the five main texts of Buddhist philosophy. He also turned the Wheel of Sutra and Tantra through the efforts of Tropu Lotsawa, an outstanding translator and debater.

Throughout his journey, Shakya Shri Bhadra ordained numerous monks into the Kashmiri Vinaya system that eventually became the guiding principle for the Sakya, Kagyu and Gelug monastic traditions. He is also credited for authenticating the lineage of the Vajrakilaya practice, and for introducing the Indian system of logic into the Sakya School through Sakya Pandita Kunga Gyaltsen, whom he met on his travels.

Sakya Pandita

10th incarnation – Sakya Pandita Kunga Gyaltsen: Accomplished Sakya Master

Sakya Pandita Kunga Gyaltsen was born Sri Amogasiddhi, Glorious Accomplisher of Aims. He was born the son of Sri Maha Prabha and Trapum Nyitri. He could speak Sanskrit from birth and knew how to draw many letters of Sanskrit, Tibetan and other languages without being taught.

By the age of 19 he had mastered all of the Sutras and Tantras from Venerable Dragpa Gyaltsen. In his dreams, Kunga Gyaltsen received teachings on Abhidharma from the supreme scholar Vasubandhu, teachings on profound Tantric songs from the great Kashmiri Pandit, etc. When he woke up from his dreams, he could remember all the teachings and their meanings.

Kunga Gyaltsen continued his search for knowledge by listening to the teachings of Maitreya, Dorje Kyab, Vajra Sharana and the teachings of the valid lineages from the early spread of Dharma in Tibet. Also, from Chapa Chokyi Senge’s disciple, Wanchug Senge, he received all teachings on the four tenet systems of India. He also studied all of the instructions known in Tibet, such as Shijay, Dzogchen, Chod and the Kadam teachings from Chiwo Lhapa Jangchub-o.

When he was 23, he met the great Kashmiri Pandit Shakya Shri Bhadra and his disciples at a spring in Tsang. They instructed him in the five great fields of knowledge stemming from the divine system of India, untainted by Tibetan pronunciation and the five secondary fields of poetry, lexicography, semantics, theatre, and astrology. All of these 10 fields of knowledge in their essential forms integrated with the Dharma. By the end of his study, he began to become known as the ‘Pandit’.

Kunga Gyaltsen was fully ordained at the age of 27 at the temple of Nyangme Gyengong. The Kashmiri Pandit Shakya Shri Bhadra acted as abbot, Chiwo Lhepa and Jangchub O as ‘action masters’ and the Bodhisattva Donmo Ripa acting as the ‘teacher of secrets’.

When he was 38, Kunga Gyaltsen composed his famous treatise on valid cognition known as the ‘Rig Ter’, the Treasury of Reasoning to clarify the mistaken ideas that had arisen in India and Tibet. At the age of 51 he wrote Distinguishing the Three Vows. He annihilated six hostile opponents who were Thirtikas from south India and brought them to Buddha’s teachings. His reputation and teachings spread to India, China, Mongolia and Nepal.

11th incarnation – Buton Rinchen Drub: The Kangyur and Tangyur Collector

Buton Rinchen Drub

Buton Rinchen Drub was born to Lama Dragton Gyaltsen Pelsang. His mother was a Nyingma master, Sonam Bumney. He was born in Shab Me Gom Ne hermitage in Changro Nashi. His family, named the Drag family, came from a long line of Nyingmapa mahasiddhas for as far back as 17 generations.

When he was a child, Buton Rinchen Drub could converse with Manjushri and displayed the attainment of compassion and wisdom in his speech and action. He took ordination at the age of 18 from the abbot Rinchen Senge Pel Sri Singharatna and Master Tseme Kyebu Pramana Sattva. He focused his study on the Sutras, especially the paramitas or perfections. Buton Rinchen Drub took full ordination at the age of 23 at the Tsang Tsongdu Gurmo Ladrang with the great abbot, Dragpa Shonu Pelsang and the master Sonam Dragpa.

Buton Rinchen Drub was famous for his vast knowledge on Tantra and translated 360 commentarial treatises. When he was 31, he went to Shalu Serkang and gave extensive Sutra and Tantra teachings. Using a plan made with a tsa-tsa model created by Lord Atisha’s own hand as the basis, he founded Shalu Ripug Temple with its Sangha community where he performed monthly Kalachakra practices.

He wrote 26 large volumes on Tantric empowerments, transmissions, explanatory Tantras and his original treatises, elucidating both Sutra and Tantra. During the Saga Dawa month, Buton Rinchen Drub revealed 45 mandalas of the four classes of Tantra and gave detailed instructions on practices of Yoga Tantra such as the Prayer of the Four-Faced Wrathful Emanator.

By relying on the path of Tantric yoga, Buton Rinchen Drub attained the inconceivable qualities of abandonment and realisation. He performed powerful deeds in service of living beings and gave teachings. He withdrew from his physical body into the heart of Maitreya in Tushita at the age of 75.

12th incarnation – Duldzin Drakpa Gyeltsen: Builder of Gaden

Duldzin Drakpa Gyeltsen

Duldzin Drakpa Gyeltsen (1350 – 1413 CE) used the magical power of prayer to come to this world to spread the teaching of Lama Tsongkhapa. He was born in an area between central and western Tibet. It is said that his voice was like the melody of Brahma himself.

Duldzin was a passionate and devoted scholar, and received numerous Sutra and Tantra teachings from many masters; he was most famous for being one of the main disciples of Lama Tsongkhapa. Duldzin was dedicated to the meditation on the gross and subtle deity yogas of the four classes of Tantra. He manifested the deities of the mandala and experienced the essential points of both the generation and completion stage practices.

Duldzin Drakpa Gyeltsen realised that reliance upon his Guru is the root of all good qualities and realisation. He always respected his Guru and was always fastidious in following his Guru’s instructions. As per Lama Tsongkhapa’s request, he built Gaden Monastery in accordance with the Vinaya. As the head builder, Duldzin took responsibility for everything from excavating for the kitchen to completing the final touches on the temple and the Buddha representations on the altar.

When Lama Tsongkhapa entered clear light, Duldzin did not take over his Guru’s place which he was offered. Instead, he gave the honour to Gyaltsab Je since Duldzin himself wanted to spend the rest of his life in personal practice. He preserved Lama Tsongkhapa’s remains in a case made completely of sandalwood. He then placed the case in a stupa made from 18 ‘dre’ (about 30 pounds) of beaten silver.

Duldzin founded a monastery called Tsunmo Tsel, ‘Queen’s Garden’ at the site of the Gyamadar Palace, Jampa Migyur Ling, in Uruto as instructed by his Guru. His monastic community grew to include over 800 monks. He instilled pure ethical discipline amongst his disciples through his advice of the Vinaya. Duldzin is also known for his exposition of the great scope during his Lamrim teachings at Tselgungtang Temple.

He wrote a collection of works on the Vinaya including The Great Precepts of Vinaya, Advice for Novices and The Ritual for the Three Bases. Using his Guru’s teachings as the basis Duldzin also wrote extensively. These works include sadhanas for mandala accomplishments, consecration rituals, outer offerings for Chakrasamvara, an offering manual for making offerings to front-generated Akshobya Guhyasamaja in reliance upon a heaped mandala, Gandhapa Five-Deity Sadhana, Accomplishment of Great Wheel Vajrapani, Mandala Ritual for Luipa Chakrasamvara, Sadhana of Red-Black Yamantaka, Mandala Rituals of Vajradhatu Ishvari, Ritual of Kunrig Vairochana, Commentary on Purifying Lower Realms, and Ritual Practice in the Three Families of Kriya Tantra.

By relying upon bodhicitta he developed special realisations and those who came into contact with him had the ‘white seeds’ of virtue planted in their mindstream. Duldzin had excellently preserved the Dharma from declining and worked tirelessly for the benefit of the teachings and living beings.

At the age of 63, with no direct disciples, Duldzin travelled back to Queen’s Garden and left his physical body to join Lama Tsongkhapa in Tushita Pureland.

Panchen Sonam Drakpa

13th incarnation – Panchen Sonam Drakpa

Panchen Sonam Drakpa (1478 – 1555 CE) was born in Tsetang as the son of Nangwar Lampa. When he was ordained he was given the name Sonam Drakpa. He received his novice ordination vows from Sangye Zangpo and his full ordination vows from Choje Rinchen Chozang.

He studied at Sangpu, Nyimatang and the great Sera Monastery. While at Sera Panchen Sonam Drakpa studied the topics of logic and reasoning for 12 years with Yongzin Donyo Palden. He trained in all the scriptural traditions of both Sutra and Tantra to the extent he became one of the leading scholars of the time.

After that he studied at Drepung for five years under Tonpa Ketsun Yonten Gyatso, receiving the empowerments and profound commentaries for many of the four classes of Tantra such as Guhyasamaja, Heruka and Vajra Bhairava, Kalachakra and Kunrig.

He attended Gyuto Tantric College at the age of 31 to study under Choden Lodro Dorje Chang. Under this Guru he received both initiations and teachings on the Father Tantras such as the Sri Guhyasamaja stemming from Nagarjuna, and also profound instructions on the Mother Tantras such as Chakrasamvara from Ghantapa, as well as many others.

When he was 34, Panchen Sonam Drakpa became the abbot of Gyuto Tantric College and a teacher for 14 years. He wrote a commentary on the generation and completion stages of Guhyasamaja and began teaching on the subject when he was 36. At the age of 47 he entrusted the monastery to Choje Kondarwa and went to teach at Drepung Loseling Monastery. From there, he also ascended to the throne of Gaden Shartse. He held both thrones and taught at both monasteries. He later become the Gaden Tripa, the throne holder of the entire Gelug lineage and considered as the representative of Lama Tsongkhapa on earth.

Panchen Sonam Drakpa would later become a throne holder of Kyormo Lung, Pagmo Chode, Nyiding, Lungsho Ona and Chode Rinchen Ling Monasteries as well. During his leadership he not only taught and ensured the teachings were preserved but provided for the Sangha both spiritually and materially. He was the tutor for the 3rd Dalai Lama, Sonam Gyatso, who accepted him as his most precious Guru.

He devoted his life to train with over 20 Gurus and combined his knowledge in study, contemplation and meditation. He reached the pinnacle of both scholastic mastery and yogic attainment. The list of his collected works is long and varied, covering the whole path of Buddhist practice, including the five great topics of knowledge, Sutra and Tantra.

Sonam Yeshe Wangpo

14th incarnation – Sonam Yeshe Wangpo

Sonam Yeshe Wangpo (1556 – 1593 CE) was born near Tölung Lampa, to Tsering Tashi and Gonmo Tsering. He possessed the clairvoyant ability to remember his past life from between the ages of one and two. When he was four years old, he was brought to Drepung where the omniscient Sonam Gyatso performed his hair cutting ceremony and gave him the name, Sonam Yeshe Wangpo.

When he was nine years old, he received precepts from Sonam Gyatso and Choje Dewa Geleg Pelsang. At the age of 11, he travelled to the monastic seat of Kyormo Lung. There, he made dedications and prayers. He also taught so eloquently that those who gathered developed strong faith that he was the incarnation of Panchen Sonam Drakpa.

From there he went to Chakar Dratsang in order to study with his tutor Damcho Pelbar when he was 12 years old. He took full ordination from an assembly of 10 abbots, masters and monks, including Gyalwa Sonam Gyatso. He travelled with Gyalwa Sonam Gyatso to Mongolia as a part of his retinue. After that, they both left Mongolia and traveled to various monasteries.

When he was 33, he provided vast service to the Sangha at Gaden, Sera, Drepung, Chakar and other monasteries with the distribution of tea and other material needs. He went to Olka and Gyal where he distributed offerings as well. He had been invited to be the main lama in Chamdo but at the age of 37, he passed away peacefully while he was in Olka. His remains were ceremoniously cremated, after which many relics were found.

15th incarnation – Ngawang Sonam Geleg Pelzang

Ngawang Sonam Geleg Pelzang

Ngawang Sonam Geleg Pelzang (1594 – 1616 CE) was born in Olka Ribug. At a young age he was able to recite the long life dharani mantras and reveal clear knowledge of his past life. Ponsa, Choje Ngawang and Chokyong Lozang came from Olka Tagtse and brought him back to his previous life’s residence.At the age of three he could recite the Guru Yoga from his throne during the Lhasa Prayer Festival. People who heard his recitation were amazed and filled with faith. He took his novice vows from his older brother Jama Kangsar, Paljor Sonam Lhundrub and was given the name Ngawang Sonam Geleg Pelzang.

He took full ordination from the precious 4th Panchen Lama Lobsang Chokyi Gyaltsen at Drepung when he was 20 years old. In the summer of the same year, he went to Tashi Lhunpo Monastery to study the scriptural tradition, where his wisdom grew tremendously.

He also travelled to central Tibet on pilgrimage to sites in Tsang, starting from Sakya. These sites included Marlam Gongkar Dorje Den, Jampa Ling and Tsethang, after which he travelled to Olka and Gyal. From Gyal he went to Kyisho, travelling with Lord Yonten Gyatso as his Guru, offering many profound teachings of Sutra and Tantra to him.

When he was 21, Panchen Lobsang Chokyi Gyaltsen acting as abbot and Ngawang Sonam Geleg Pelzang acting as action master, gave Yonten Gyatso his full ordination vows at Drepung. He continued to give insightful teachings and led the chanting at the Great Prayer Festival of Lhasa.

When Ngawang Sonam Geleg Pelzang was 22, he contracted small-pox and passed into clear light. Many relics and forms deities emerged from his cremation, which were used in the construction of a Buddhas Amitayus reliquary statue.

Tulku Drakpa Gyeltsen

16th incarnation – Tulku Drakpa Gyeltsen

Ngawang Sonam Geleg Pelzang’s supreme reincarnation, Tulku Drakpa Gyeltsen, was born in Tolung Geka to a father named Namse Norbu and a mother named Agyel. His birth was surrounded by many wondrous and auspicious omens. The 4th Panchen Lobsang Chokyi Gyaltsen recognised Tulku Drakpa Gyeltsen as the incarnation of Ngawang Sonam Geleg Pelzang when he was six years old. Panchen Lobsang Chokyi Gyaltsen then enthroned him to his former position.

At the age of seven, Tulku Drakpa Gyeltsen took novice vows. He received Vajra Bhairava empowerment, long life initiation and jenangs (permission to practise) of various Dharmapalas such as Mahakala and Dharmaraja, and Lord Atisha’s texts on the path to enlightenment from Panchen Lobsang Chokyi Gyaltsen.

He received the complete bhikshu ordination of the Me lineage of Vinaya, with the four precepts and associated seven abandonments of the Pratimoksha from the great Panchen Lobsang Chokyi Gyaltsen. The same precious Guru also gave him transmissions on Sutra and Tantra as well as commentaries on the practice of the Bodhisattvas, Gyalse Kabum, important teachings such as the Great Stages of the Path and The Great Stages of the Path of Tantra combining instructions of the Venerable Great Tsongkhapa and Kedrub Rinpoche, together with many types of empowerments and jenangs. When Tulku Drakpa Gyeltsen was 38, he received transmission of the collected works of Gedun Gyatso from the Great 5th Dalai Lama.

This holy being had learnt the precious teachings from a very young age. He understood and uncovered the meaning of every word of the scriptures. He resolved to practise and gain realisations in isolation in many places such as Olga Cholung, Gya Sog, Lha Ding, Rinchen Gang, Gyal Lha Tog and Riwo Gepel. He practised purification and accumulation of merit in connection with guru yoga, and accomplished the retreats of many yidam deities with single-pointed focus, giving rise to realisations as described in both the Sutras and Tantras.

Tulku Drakpa Gyeltsen reached the state of a supreme mahasiddha. Having many visions of gurus and supreme deities from a young age, he rarely discussed them to preserve the practice of humility as taught in Lama Atisha’s Kadam lineage.

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How Tulku Drakpa Gyeltsen became Dorje Shugden the Dharma Protector

During the time of Duldzin Drakpa Gyeltsen, Nechung, a worldly spirit subdued by Guru Rinpoche, emanated himself as a white dove and flew continuously around the teaching hall where Lama Tsongkhapa was giving teachings. Recognising Nechung in disguise, Duldzin Drakpa Gyeltsen stayed behind to ask what he wanted.

Nechung then transformed into a young boy dressed in white and told Duldzin Drakpa Gyeltsen that Lama Tsongkhapa’s precious teachings on Nagarjuna’s Middle View would require special protection. Nechung asked Duldzin to become the Chief Protector of these teachings. Duldzin agreed and Nechung promised to come back again when the time was right.

After several incarnations, Duldzin reincarnated as Tulku Drakpa Gyeltsen. During an audience with Nechung, who spoke through an oracle, Nechung reminded Tulku Drakpa Gyeltsen of his promise to protect Lama Tsongkhapa’s teachings.

Having no memory of that specific lifetime, Tulku Drakpa Gyeltsen could not recall the promise. It was not until Nechung gave him some blessed rice to eat that he remembered his promise and agreed to fulfil it.

In order to become a Dharma protector, he would need to arise in a wrathful form. However, wrath was not a characteristic that he possessed. He was kind, loving and patient. Knowing this, Nechung told Tulku Drakpa Gyeltsen that he would create special circumstances so that the wrath would arise within him. Only then would Tulku Drakpa Gyeltsen be able to arise as a Dharma protector.

Tulku Drakpa Gyeltsen lived during the reign of the 5th Dalai Lama. To avoid conflict and unite the country, the Dalai Lama was placed on the throne and given the title ‘Religious-King and Holder of the Buddhist Faith’. His position gave him supreme political and religious authority over Tibet.

Tulku Drakpa Gyeltsen was viewed as an imminent threat to the 5th Dalai Lama’s supporters for several reasons:

• At an early age he was also nominated as the potential reincarnation of the 4th Dalai Lama.
• He was later confirmed as the incarnation of Panchen Sonam Drakpa, who had been the tutor to the 3rd Dalai Lama.
• He held equal status as the 5th Dalai Lama and they were both students of the 4th Panchen Lama, Lobsang Chokyi Gyaltsen.
• His Dharma knowledge and pure spiritual practice was often regarded as equal to that of the Dalai Lama.
• He was more popular, had more students and received more offerings from disciples than the 5th Dalai Lama.

Therefore, his continued increase in popularity was perceived as a threat and it bred tension and jealousy among the Dalai Lama’s followers. Eventually, the Dalai Lama’s ministers became very concerned of Tulku Drakpa Gyeltsen’s growing influence. To secure the Dalai Lama’s position, the ministers plotted Tulku Drakpa Gyeltsen’s assassination without the Dalai Lama’s knowledge.

Sonam Rabten, the principal executive of the Dalai Lama and his protégé, Norbu, tried multiple times to kill Tulku Drakpa Gyeltsen. They were unsuccessful, as Tulku Drakpa Gyeltsen did not have the karma to be murdered. Through his attainments, he was able to dispel poison from his body and when his assailants tried to stab him, an eye would appear on his body where he was stabbed and stare back at them.

Understanding what Nechung was trying to accomplish, and remembering his promise to become a Dharma protector, Tulku Drakpa Gyeltsen eventually revealed to his assailants that the only way he could be killed was by choking him with a khata. His assailants used the information and finally managed to kill him using that method.

After his death, official documents concerning Tulku Drakpa Gyeltsen’s previous incarnations were tampered with. Buton Rinchen Drub and Panchen Sonam Drakpa’s names were removed from Tulku Drakpa Gyeltsen’s incarnation lineage prayers in order to downplay his importance.

Sonam Rabten and Norbu also killed members of Tulku Drakpa Gyeltsen’s family and seized their properties and lands. They also issued a ban on the search of his incarnation after they dismantled his residence in Drepung. The ban on recognising his incarnation has lasted to this day. These dreadful actions were recorded in the autobiography of the 5th Dalai Lama.

At the time of his death, as he was being choked, a slight amount of fierce energy resembling wrath arose in Tulku Drakpa Gyeltsen. This enabled him to arise as the wrathful Dharma protector, Dorje Shugden.

Thousands of people attended Tulku Drakpa Gyeltsen’s funeral as he was a high lama. However the funeral pyre could not be lit. It was during the funeral itself that the 5th Dalai Lama finally learned that his attendants had assassinated Tulku Drakpa Gyeltsen. With great sadness, he wrote an apology, expressing his great remorse for what had happened and praising Tulku Drakpa Gyeltsen’s great qualities. The apology was sent down to the funeral and read aloud by one of Tulku Drakpa Gyeltsen’s assistants. After the assistant finished reading the apology, the funeral pyre immediately caught fire.

Upset when he learned what had transpired, Tulku Drakpa Gyeltsen’s assistant slapped the funeral pyre with his zen (robe). He exclaimed, “How can you let them do this to you and you don’t do anything to stop it? What kind of high lama are you?” Then, a large plume of smoke rose from the fire and covered all of Lhasa in the shape of a gigantic black hand. All the people in Lhasa were shocked and scared, and a series of calamities and turbulent events quickly followed. The livestock and crops died, while the earth shook and the weather was turbulent. Even the 5th Dalai Lama was unable to eat or drink, or set his cup down without the tea spilling over.

People feared that Tulku Drakpa Gyeltsen had become an angry spirit. Little did they know, the disturbances were actually caused by the cumulative negative karma accrued by those who had plotted and succeeded in murdering a high lama. However, many people assumed that these calamities came about because Tulku Drakpa Gyeltsen had become an angry spirit seeking revenge for the injustice done to him. The 5th Dalai Lama also experienced these disturbances and inauspiciousness. Powerful rituals were held to pacify and destroy Dorje Shugden but all efforts were to no avail. None of the rituals were able to destroy Dorje Shugden because he was not a spirit. On his passing, Tulku Drakpa Gyeltsen had actually manifested as the Dharma Protector Dorje Shugden, who is inseparable with Manjushri.

Having examined the situation, the 5th Dalai Lama came to the same conclusion. He realised that Tulku Drakpa Gyeltsen had not taken rebirth as a vengeful spirit but had arisen as a Dharma protector. He deeply regretted the rituals and attempts to destroy what he thought was a spirit. The 5th Dalai Lama subsequently recognised Dorje Shugden as an enlightened Dharma protector in whom one can take refuge.

The 5th Dalai Lama wrote an official proclamation and prayer (available here in Tibetan), recognising Dorje Shugden as an undisputed Dharma protector and a direct emanation of Tulku Drakpa Gyeltsen. He also constructed Trode Khangsar as a place of worship for Dorje Shugden, which still exists in Tibet to this day.

One may ask, if the Dalai Lama is the emanation of Chenrezig, the Buddha of Compassion, should he not have realised the true nature of Dorje Shugden when he first arose? It is believed that the Dalai Lama commissioned the rituals to destroy Dorje Shugden as part of a divine play to show others that Dorje Shugden is indestructible, hence proving his enlightened nature.

Prayer by the 5th Dalai Lama to Dorje Shugden

HUM
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,
Favorite 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!

Dorje Shugden’s Spiritual Lineage

Dorje Shugden lineage tree. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

In Buddhism, emphasis is placed on the lineage of an unbroken line of transmission of knowledge and personal experiences from teacher to disciple. Possessing intellectual knowledge of the spiritual path is not enough; a teacher who can bring the teachings to life through their own spiritual experience is required. Tracing the lineage between teacher and disciple is a very important aspect of the Buddhist teachings. It is especially regarded as important within the Gelug lineage because it authenticates the teachings and proves that the practices have a basis and a result. If the teachings do not have a lineage, it means the practices and teachings do not have a basis and are at risk of being fabricated. When practitioners receive teachings and practices in accordance with the lineage’s tradition, the lineage master will grant blessings to the practitioners.

In Dorje Shugden monasteries and chapels, lineage masters are often depicted in thangka or statue form to illustrate history of Dorje Shugden practice being transmitted through various teachers and masters, and finally to the practitioner. In the Kechara Buddhist organisation for example, the spiritual lineage of Dorje Shugden originates at Tagphu Dorje Chang before it is passed to His Holiness Kyabje Pabongka Rinpoche, and then to His Holiness Kyabje Trijang Rinpoche, and to His Holiness Kyabje Zong Rinpoche and finally, His Eminence the 25th Tsem Rinpoche.

Tagphu Dorje Chang

Tagphu Dorje Chang (1876-1935)

The 4th Tagphu, Pemavajra Jampel Tenpai Ngodrub or more commonly known as Tagphu Dorjechang or Tagphu Pemavajra was born in 1876 in Naksho, Kham. The line of Tagphu incarnations are highly accomplished yogis renowned for their pure visions of enlightened deities. They are also said to have the ability to travel to various pure lands in order to receive teachings. For example, Lobsang Chokyi Wangchuk was famous for his cycle of the Thirteen Pure Visions of Tagphu that include practices of Amitayus, Avalokiteshvara, Vajrapani and Cittamani Tara, which are widely disseminated today.

In 1888, at the age of 12, Jampel Tenpai Ngodrub entered Drepung Loseling Monastery in Lhasa. In Drepung he studied Pramana, Madhyamaka, Prajnaparamita and Abhidharma. He returned home to Naksho in 1894.

At the age of 33, he returned to Lhasa and spent time at Chubzang Ritro, one of the many hermitages above Sera Monastery. Dorje Shugden via an oracle prompted him to travel to Maitreya’s pure land, Tushita, to receive teachings. Tushita (Gaden Paradise) is where Lama Tsongkhapa, the founder of the Gelug tradition, currently resides.

While in Tushita, Jampel Tenpai Ngodrub is said to have received the complete cycle of instructions related to Dorje Shugden and his five families, including the life-entrustment initiation from Lama Tsongkhapa through Duldzin Drakpa Gyaltsen. Duldzin Drakpa Gyaltsen is the previous incarnation of Dorje Shugden.

Upon returning, Jampel Tenpai Ngodrub passed this elaborate cycle of teachings to his main disciple, Pabongka Rinpoche, through whom it was later spread throughout the Gelug tradition. Jampel Tenpai Ngodrub’s involvement in the Dorje Shugden practice is said to have started during his first stay in U-Tsang.

Jampel Tenpai Ngodrub returned again to Kham to make a third extensive trip to Lhasa in his late 30s. During this visit he again gave teachings and transmissions to Pabongka Rinpoche, including Lamrim and Lojong teachings, completion stage teachings such as those of Guhyasamaja, the Six Yogas of Naropa, the initiations and instructions of Heruka Cakrasamvara and the cycle of Cittamani Tara. He also received teachings from Pabongka Rinpoche on several occasions, such as those of the completion stage of Heruka and the initiations contained in the collection of The Hundred Which Are a Source of Jewels.

In 1923, he travelled to Lhasa again to meet Pabongka Rinpoche, with whom he went to the Takten cave where he again had a number of visions, including one of Dromtonpa Gyelwai Jungne. It was during this stay in U-Tsang that Jampel Tenpai Ngodrub was able to meet Trijang Rinpoche Lobsang Yeshe Tenzin Gyatso, who requested him to give teachings, initiations and instructions from his own pure vision cycles to a group of seven people.

In addition, Jampel Tenpai Ngodrub privately gave the secret jenang of Cittamani Tara, the final empowerment out of a series of three jenang empowerments related to this deity (the other two being the essential outer torma initiation and the inner body mandala initiation) and Glorious Grant of Immortality which is a long-life initiation to Trijang Lobsang Yeshe Tenzin Gyatso.

Trijang Lobsang Yeshe Tenzin Gyatso then asked Jampel Tenpai Ngodrub for a divination concerning which deity to focus on as his main practice and towards the end of his life. Jampel Tenpai Ngodrub then delivered the question to Tara and she gave him eight lines of text as a response.

Pabongka Rinpoche also travelled to Naksho several times to visit Jampel Tenpai Ngodrub, including visits in 1926 and 1935. During Pabongka Rinpoche’s first trip, he visited the Driru Drubde Monastery, established by Jampel Tenpai Ngodrub in 1920, which is also known as Genden Lukzang Kunphel Ling. During the span of his visits, Pabongka Rinpoche received teachings and initiations from Jampel Tenpai Ngodrub, including Gaden Nyengyu teachings such as Guru Puja, a number of Lamrim teachings, the Thirteen Pure Visions of Tagphu, as well as the life-entrustment initiation of Dorje Shugden, which he had received earlier in Tusita. It was in 1945, after Pabongka Rinpoche’s last visit that Jampel Tenpai Ngodrub entered clear light.

His Holiness Kyabje Pabongka Rinpoche (1878 – 1941)

Kyabje Pabongka Rinpoche

The 1st Pabongka Rinpoche, Dechen Nyingpo, was born in 1878 in Yutok Shar, an area just outside of the old city of Lhasa near the Yutok Bridge. His father was a lay government official from Tsang named Chabpel Tseten Namgyel.

His mother, Konchok Drolma, took him to see the 81st Ganden Trichen, Ngawang Norbu when he was two years old. The Ganden Trichen gave him the name Ngawang Rabten. At the age of six, his mother took him to meet another lama named Sharpa Choje Lobzang Dargye. According to The Melodious Voice of Brahma, Pabongka Rinpoche’s most complete biography, Sharpa Choje immediately recognised the boy as a supreme being. Soon after the meeting, he entered Sera Mey College to live within the general community of ordinary monks.

He took his novice vows before the 3rd Purchok Yongdzin Jampa Gyatso and received the ordination name Jampa Tendzin Trinley Gyatso. With his mother’s extra effort, he was officially recognised and given the title of ‘tulku’ at the age of nine.

Pabongka Rinpoche has a long line of incarnations that can be traced all the way back to the Mahasiddha Krisnacharya. In another incarnation he was Tsako Ngawang Dragpa, a great student of Lama Tsongkhapa and later, he was also Changkya Rolpai Dorje who was the tutor to Emperor Qianlong of China.

While studying at Gyelrong Khangtsen, a residential house at Sera Mey, he also studied and practiced Lama Tsongkhapa’s Great Stages on the Path to Enlightenment (lam rim chen mo) and other Lamrim (lam rim) texts. He completed his studies on Madhyamaka by the age of 14 and was awarded a Lingse degree at the age of 18. After this, he completed the Tantric curriculum at Gyuto College within three years. It was during this time, at the age of 19, that he received his full bhiksu ordination from Purchok Yongdzin Jampa Gyatso.

During this early point in his life, one of Pabongka Rinpoche’s most important teachers was Dragri Dorjechang Lobsang Thubten Namgyel, a teacher associated with several famous monastic institutions north of Lhasa. From Dragri Dorjechang, Pabongka Rinpoche received teachings on Milarepa’s (1040-1123 CE) biography as well as the oral transmissions of Milarepa’s collected songs, the whole Tengyur, the collected works of Tsongkhapa and his two main disciples as well as those of a number of bebum text collections, together with many others. He also received the initiations of Mahacakra-Vajrapaṇi, the various permissions of the Rinjung Gyatsa, Zurka Gyatsa and Nartang Gyatsa Tantric cycles, as well as numerous other teachings, initiations, and oral transmissions.

Pabongka Rinpoche was 24, Dragri Dorjechang passed away. Soon after, Penpo Gangya Rinpoche Ngawang Jangchub Tsultrim requested Pabongka Rinpoche to bestow on him the permissions of the Rinjung Gyatsa as well as the oral transmissions of the collected works of Tsongkhapa and his two main disciples, the lineages of which he had previously received from Dragri Rinpoche. As Pabongka Rinpoche had now himself become a teacher, the 5th Lingtrul Lobsang Lungtok Tenzin Trinley composed a supplication verse for him.

Pabongka Rinpoche continued his quest for knowledge by receiving teachings from many imminent teachers such as the former abbot of Gyuto Monastery, Trinley Gyeltsen and Gomang Monastery’s Kangyurwa Chenpo Lobsang Dhonden. From those distinguished teachers he received Lamrim, teachings and many initiations and commentaries, such as those of Guhyasamaja, Cakrasamvara and Vajrabhairava, and the oral transmissions of the works of various masters.

At the age of 28, he received the Sangwa Gyachen pure-vision treasure revelation cycle of initiations and instructions of the 5th Dalai Lama from Khyenrab Pelden Tenpai Nyima of Gungru Gyatso Ling Monastery. He also received the Thirteen Pure Visions of Tagphu from Tagphu Pemavajra Jampel Tenpai Ngodrub, who became the most important teacher to Pabongka Rinpoche after the passing of Dragri Dorjechang. Pabongka Rinpoche and Tagphu Pemavajra Jampel Tenpai Ngodrub developed a special relationship as they both taught and learnt from one another. In 1906, Pabongka Rinpoche requested permission from Tagphu Pemavajra Jampel Tenpai Ngodrub to compose a new set of initiation texts for the Takpu pure vision cycle.

Pabongka Rinpoche’s nature as a true scholar drove him to receive instruction from other traditions, such as the Sakya lineage and to engage in practices derived from the Nyingma tradition, such as those of the Most Secret Hayagriva. The Most Secret Hayagriva is a wrathful meditation deity commonly propitiated at Sera Jey.

According to Pabongka Rinpoche’s biography, his principal exoteric practice was the Lamrim and his main esoteric deity practice was known to have been Cakrasamvara. Therefore, he had many mystical experiences associated with Cakrasamvara. In 1908, Pabongka Rinpoche travelled to Drangsong Sinpori for pilgrimage, visiting a famous statue of the Chakrasamvara that originated from India. Following a Tantric ritual, Pabongka Rinpoche had a vision of Cakrasamvara descending into the statue, from which nectar was expelled from its mouth and was subsequently collected by Pabongka Rinpoche.

At the age of 30, he received teachings for the first time from his root guru, Dakpo Lama Lobsang Jampel Lhundrub Gyatso on an experiential commentary of the Lamrim text The Blissful Path by the 4th Panchen Lama, Lobsang Chokyi Gyaltsen. From that moment on, Pabongka Rinpoche became completely devoted to Jampel Lhundrub. From him, Pabongka Rinpoche received numerous commentaries, oral transmissions and initiations and was empowered as the holder of his lineage of teachings.

He was committed to spread the teachings as he travelled ceaselessly to many regions of Tibet: U-Tsang, Dakpo, Kongpo and Kham. His primary disciples, mostly in Lhasa, were of various government officials and aristocrats of all ranks, who also constituted an important source of patronage. He also had great influence in the monastic community of Sera, Gaden and Drepung.

In 1921, he gave a famous teaching on the Lamrim, based on the 5th Panchen Lama, Lobsang Yeshe’s Quick Path and the 5th Dalai Lama’s Manjusri’s Speech. He also gave instructions on the seven-point mind training. The essence of his teaching was edited and published by the 3rd Trijang Rinpoche Lobsang Yeshe Tenzin Gyatso as Liberation in the Palm of Your Hand. It was finalized after Pabongka Rinpoche’s passing and continues to be one of the most renowned and accessible presentations of the Lamrim.

In 1935, he visited his teacher, Tagphu Pemavajra, at his monastery in Naksho. It was during that time that Tagphu Pemavajra travelled to the pure land of Tusita and received the complete cycle of teachings related to Dorje Shugden and his different manifestations, including the life entrustment initiation. According to Pabongka Rinpoche’s biography, Collected Works, it is clear that Pabongka Rinpoche believed that Dorje Shugden directly requested him to produce new texts on his practice. The knowledge transmitted from Tagphu Pemavajra had allowed Pabongka Rinpoche to complete the compositions of the kangsol (the long sadhana of Dorje Shugden) to his satisfaction. It was named Melodious Drum Victorious in All Directions and it has become the main prayer text used to invoke Dorje Shugden today.

His connection to Dorje Shugden started early in his life as he inherited the practice from his mother. His mother, Konchok Drolma’s maternal family propitiated Dorje Shugden as the protector. Therefore, Pabongka Rinpoche already had a close association to Shugden and was consulting him through several oracles even before 1935.

Later Pabongka Rinpoche was accused of sectarianism, especially in Kham, although a number of his close students and well-known lineage descendants reject the allegation that Pabongka Rinpoche was responsible for any sectarian incidents. He was an adamant reviewer of all traditions of Tibetan Buddhism and was not afraid to give his assessment on the practices he thought to be degenerate. Through his investigations and practices, Pabongka Rinpoche became extremely convinced that the Gelug tradition’s understanding of Madhyamaka was the clearest one expounded.

Pabongka Rinpoche’s foremost student, Trijang Rinpoche, received from Pabongka Rinpoche the complete Dorje Shugden cycle of teachings and continued to compose works on the subject, allowing the teachings to spread even wider. Pabongka Rinpoche’s Collected Works consists of an 11-volume set and is widely available in Tibet; five of the volumes are concerned exclusively on Dorje Shugden.

Pabongka Rinpoche entered clear light in 1941 at the age of 63. Trijang Rinpoche and Pabongka Rinpoche’s other students later discovered Pabongka Rinpoche’s subsequent reincarnation, Ngawang Lobsang Trinley Tenzin. However this reincarnation passed away in his 20s. His current incarnation has been identified as Lobsang Thubten Trinley Kunkhyab. He was born in 1969 and discovered in the early 1970s.

Kyabje Trijang Rinpoche

His Holiness Kyabje Trijang Rinpoche (1901 – 1981)

The 3rd Trijang, Lobsang Yeshe Tenzin Gyatso was born on March 10, 1901, in Gungtang. His mother was Tsering Dolma and his father was Tsering Dondrub. His father was a descendant of an uncle of the 7th Dalai Lama, Kelzang Gyatso.

His early family life was filled with difficulties as his father took monastic vows. His mother and her two other children were thrown out of their house by the relatives who were supposed to take care of them. Hence Trijang Rinpoche often lived in poverty without sufficient food. He also contracted a severe case of smallpox during the Chinese occupation of Lhasa in 1910. Although he survived, his brother died because of the smallpox.

When he was a child, Trijang Rinpoche was recognised as the reincarnation of the 2nd Trijang Rinpoche Lobsang Tsultrim Pelden who had served as the 85th Gaden Tripa from 1896 to 1899. Following his recognition, he was moved to Lhasa in 1904, first to Trijang Ladrang and then to Chubzang Ritro hermitage. This hermitage was founded by the 1st Trijang Rinpoche Trichen Jangchub Chopel who had been the 69th Gaden Tripa.

During his early years, Trijang Rinpoche met his root guru Pabongka Rinpoche. From Pabongka Rinpoche, he received the jenang empowerments related to Manjushri, including Dharmaraja and the instructions on how to draw the heart mandala for fire rituals. He also received the Kalachakra initiation from the famed yogi Serkong Dorjechang, Ngawang Tsultrim Dhonden.

Trijang Rinpoche received novice ordination from the 4th Reting Rinpoche, Ngawang Lobsang Yeshe Tenpai Gyaltsen and spent most of his youth studying. He eventually joined Dokhang Khangtsen of Gaden Shartse Monastery and was tutored by Geshe Lobsang Tsultrim.

In 1919 he received the Geshe Lharampa degree as well as full bhikshu ordination from the 13th Dalai Lama Thubten Gyatso. He completed the studies of the five topics of Pramana, Madhyamaka, Prajnaparamita, Vinaya and Abhidharma. He received the jenang of the Manjushri cycle of Tantras from Pabongka Rinpoche, as well as the Thirteen Golden Dharmas of the Sakyapas. In addition, he received the four initiations into the sindhura mandala of Vajrayogini Naro Kechari, together with commentaries on the generation and completion stages, as well as the Thirteen Pure Visions of Tagphu, which includes Cittamani Tara. Furthermore, he received other teachings associated with the Gaden Nyengyu, such as the Geluk Mahamudra and the 4th Panchen Lama Lobsang Chokyi Gyeltsen’s Guru Puja.

Trijang Rinpoche was Pabongka Rinpoche’s foremost student to whom he passed all of his lineages. Therefore it was from Pabongka Rinpoche, that Trijang Rinpoche received teachings and transmissions for the practice of Dorje Shugden. Kyabje Trijang Rinpoche also met Tagphu Pemavajra and received a prophecy concerning his personal meditation deity and where he would go after this life.

After finishing his education, Trijang Rinpoche travelled all over Tibet. He gave teachings, oral transmissions and empowerments, including those of Heruka, Vajrayoginī and Guhyasamāja. He was also appointed as the Junior Tutor of the 14th Dalai Lama along with Kyabje Ling Rinpoche who was appointed as the Senior Tutor. He taught the Dalai Lama the Lamrim, bestowed Tantric initiations and taught the proper etiquette worthy of the Dalai Lama’s high status. Trijang Rinpoche was the first person who introduced the Dalai Lama to the practice of Dorje Shugden.

While still in Tibet, Kyabje Trijang Rinpoche was requested by various scholars and incarnated Lamas to write a commentary on Dorje Shugden’s practice. He gathered notes from various ancient texts and began this very important project. However, the writing came to an abrupt end when he was forced to flee to India with the 14th Dalai Lama, leaving everything behind.

He could only complete his unfinished texts on Dorje Shugden in 1967, when a refugee escaping from Tibet arrived in India, bringing him all of his previous work. He wrote a text called Music Delighting the Ocean of Protectors that has since become the definitive commentary on the history and practice of Dorje Shugden. Trijang Rinpoche’s most famous work is undoubtedly Liberation in the Palm of Your Hand, a Lamrim text based on the notes taken during Pabongka Rinpoche’s 1921 Lamrim teachings at Chubzang Ritro.

After fleeing into exile, Trijang Rinpoche travelled extensively to teach and give empowerments in many countries such as the United Kingdom, France, Germany and Switzerland. Trijang Rinpoche’s most famous students and lineage holders include figures such as His Holiness the 14th Dalai Lama, Kyabje Zong Rinpoche, the 4th Zemey Rinpoche, Denma Locho Rinpoche, Gelek Rinpoche, Geshe Rabten, and Lama Yeshe. All of these practitioners and masters were instrumental in spreading the teachings internationally.

Trijang Rinpoche never spoke publicly on the Dorje Shugden controversy. He instructed his students to keep faith in both the Dalai Lama and Dorje Shugden, predicting that in the future the high lamas and Dorje Shugden would manifest conflict with one another. Trijang Rinpoche entered clear light on 9 November 1981.

Kyabje Zong Rinpoche

His Holiness Kyabje Zong Rinpoche (1904 – 1984)

Kyabje Zong Rinpoche Lobsang Tsondru was born in Mangsang, Kham in 1905 into a Nyingma family. He was recognised as the reincarnation of the Gelug master, Zongtrul Tenpa Chopel (1836 – 1899). At a young age, his skill in the study and memorisation of texts impressed people in the local monastery. He travelled to U-Tsang in 1916 and joined the Shartse College of Gaden Monastery. There, he began his study of Pramana, Madhyamaka, Prajnaparamita, Vinaya and Abhidharma. It was during that time that Lobsang Tsondru first met his root guru, the young Kyabje Trijang Rinpoche. It was from his root guru that he received numerous Tantric lineages such as those of Cittamani Tara, Vajrayogini Naro Kechari and Heruka Cakrasamvara. He received his full monastic ordination during his early years in Gaden and later entered Gyuto Monastery where he engaged in advanced Tantric studies.

Zong Rinpoche was appointed the abbot of Gaden Shartse in 1937 by the regent Reting Rinpoche Thubten Jampel Yeshe Gyaltsen, and he held the position for the next 10 years. Following his abbotship, he embarked on an extensive pilgrimage around Tibet, travelling to the holy mountain of Dragpa Shelri in Tsari. He also went back to his homeland in Kham to give teachings and initiations to the local population. During his travels in the 1940s and 1950s he used his vast knowledge in Tantric practice to subdue local deities and spirits, to cure physical ailments and to control the weather.

During the political turbulence in Lhasa in 1959, Gaden Monastery came under attack. In order to buy time for the monks to escape, Zong Rinpoche engaged in a supremely wrathful Trakze Shugden repulsion puja. Eye-witnesses saw a powerful streak of light emitting from his room and landing in the enemy camp, resulting in an earthquake that caused chaos and destruction. After that, the attack stopped for a few days while the troops regrouped themselves, thus giving all of the monks enough time to evacuate and follow the 14th Dalai Lama to India.

In India, Zong Rinpoche settled in Buxa, Assam, in an old British camp. In 1965, at the request of the Dalai Lama, Zong Rinpoche became the director of the Tibetan Schools Teachers Training Program in Mussoorie. In 1967, the Dalai Lama appointed Zong Rinpoche as the first principal of the Central Institute of Higher Tibetan Studies in Varanasi.

Zong Rinpoche travelled internationally around North America and Europe in his later years to give teachings on both Sutra and Tantra, including teachings on the Chod of the Gaden Ear-Whispered Lineage, his main subject of expertise, as well as the life-entrustment of the Dorje Shugden.

After a series of teachings and empowerments on Cittamani Tara and Hayagriva in Mundgod in 1983, Zong Rinpoche fell ill. Unfortunately, in 1984, to the shock of everyone, he entered clear light. Ceremonies such as Tsog and the self-initiations of Cittamani Tara, Vajrayogini and Vajrabhairava were performed, along with other rituals.

His Eminence the 25th Tsem Rinpoche (1965 – )

H.E. the 25th Tsem Rinpoche

H.E. the 25th Tsem Rinpoche was born in 1965 to a Tibetan father and a Mongolian princess in Taiwan. He spent most of his young life in the United States under the care of a Mongolian family. Although he was raised away from monastic influence, Tsem Rinpoche demonstrated strong imprints of Buddhist practice, possessing from a very young age a natural instinct for devotion to his teacher and an unending thirst for the Dharma.Tsem Rinpoche met his root guru Kyabje Zong Rinpoche in Los Angeles in 1983, who gave him a great many teachings and practices including Yamantaka, Vajrayogini, Cittamani Tara, Heruka Chakrasamvara and the life entrustment of Dorje Shugden.

After he was ordained by His Holiness the 14th Dalai Lama, Tsem Rinpoche entered Gaden Shartse Monastery. Later, Tsem Rinpoche was recognised and enthroned as the incarnation of the 72nd Abbot of Gaden Shartse Monastery, Gendun Nyendrak.

In 1992, Tsem Rinpoche was requested to travel abroad to Malaysia, first to raise funds for the monastery and later, to spread the Buddhadharma. Eight years later, he established the Kechara Buddhist organisation, which has grown in leaps and bounds to include a variety of projects and initiatives for modern spiritual seekers. In 2010, Tsem Rinpoche established a Dharma blog (tsemrinpoche.com) through which he brings the lineage of Lama Tsongkhapa and Dorje Shugden to millions globally.

Kechara is also home to the largest Dorje Shugden statue in the world. The statue is located in Kechara Forest Retreat, Bentong (Pahang) which was established in 2012, under the blessings and guidance of Dorje Shugden.

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Dorje Shugden’s entourage. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Dorje Shugden’s Entourage

Dorje Shugden’s heavenly abode (mandala) is a three-storey palace that is manifested from his enlightened mind. When practitioners engage in the practice of Dorje Shugden, they ultimately invoke Dorje Shugden as well as his full 32-deity entourage from this abode. These 32 deities correspond to the 32 deities of the Tantric Buddha Guhyasamaja’s body mandala.

Practitioners can gain more knowledge and benefit when they understand the different elements of Dorje Shugden’s divine mandala to correctly visualise them in their daily meditation and practices.

Dorje Shugden’s Five Families

Dorje Shugden resides on the palace’s ground floor in five different forms. His principal form is Duldzin who rides on a snow lion. Alongside the principal form are his four cardinal emanations – Shize, Gyenze, Wangze and Trakze. All five are known collectively as ‘Dorje Shugden’s Five Families’ (Shugden Rig Nga).

The five forms are the manifestation of Dorje Shugden’s five aggregates; each aggregate manifests as an individual form. Dorje Shugden manifests into five different aspects simultaneously in order to efficiently perform the different enlightened activities.

Each of Dorje Shugden’s five forms also corresponds to the Five Dhyani Buddhas – Amitabha, Akshobhya, Vairochana, Amoghasiddhi and Ratnasambhava – and each represents an aggregate that has been purified of a particular delusion. Therefore, the inner purpose of each form of Dorje Shugden is to remove obstacles pertaining to each aggregate.

Duldzin Dorje Shugden. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Duldzin Dorje Shugden

The principle deity is Duldzin and he is named after his previous life, Duldzin Drakpa Gyaltsen, the Holder of the Vinaya who was one of the eight main disciples of Lama Tsongkhapa. He wears the golden domed hat of a travelling lama on his head and is attired in three sets of robes of a fully ordained monk.

In his hands, he holds a meandering wisdom sword and the heart of the enemy, symbolising the uprooting of ignorance. He also carries a taming hook in the crook of his left arm and rides upon a snow lion symbolising great fearlessness.

Duldzin is the manifestation of the aggregate of consciousness or the Buddha Akshobhya and therefore, he counters anger and hatred. He bestows wisdom and clears all inner and outer obstacles.

Shize Vairochana Shugden

Shize Vairochana Shugden

Shize, the pacifying form of Dorje Shugden, appears as a radiant prince with a semi-wrathful smile. In his right hand, he holds a ritual arrow tied with a mirror and in his left hand, he holds a noose. He is white in colour and wears flowing white silk robes, a golden turban and rides the King of Elephants.

Shize is the manifestation of the aggregate of form or the Buddha Vairochana and therefore, he counters ignorance. He purifies our negative karma and heals practitioners by pacifying serious illnesses, bestows clairvoyant abilities and quells natural disasters.

Gyenze Ratna Shugden. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Gyenze Ratna Shugden

Gyenze, the increasing form of Dorje Shugden, holds a long-life vase with the branch of a wish-granting tree skywards in his right hand and a bowl filled with jewels in his left. He is sometimes depicted with a taming hook and victory banner in the crook of his left arm. He is yellow in colour, wears princely yellow robes and rides a golden palomino horse.

Gyenze is the manifestation of the aggregate of feeling or the Buddha Ratnasambhava and therefore, he counters pride and miserliness. He increases life force, wisdom, inner and outer wealth, and all that is meritorious.

Wangze Pema Shugden

Wangze Pema Shugden

Wangze, the controlling form of Dorje Shugden, is blood red in colour and has a semi-wrathful and flirtatious expression. He holds a taming vajra hook in his right hand and a jewelled noose in his left. He wears red silk robes adorned with flowers and rides upon a turquoise dragon.

Wangze is the manifestation of the aggregate of discrimination or the Buddha Amitabha and therefore, he counters desire and lust. He brings about peace of mind and helps to tame very difficult people and turn negative situations around.

Trakze Karma Shugden

Trakze Karma Shugden

Trakze, the supremely wrathful form of Dorje Shugden, is dark red in colour and has an extremely wrathful appearance. He holds a huge sword in his right hand and clutches a bleeding heart in his left. He is dressed in black silk garments and rides upon a powerful Garuda.

Trakze is the manifestation of the aggregate of compositional factors or the Buddha Amoghasiddhi and therefore, he counters jealousy and fear. His practice is especially efficacious in overcoming powerful and life-threatening obstacles, violent and volatile living spaces, and huge obstacles for both spiritual and secular endeavours.

The Retinue of Dorje Shugden

Dorje Shugden’s entourage – the Nine Mothers, the Eight Guiding Monks and the Ten Youthful and Wrathful Attendants – is also manifested from his mind. Taking on various appearances and forms, they surround Dorje Shugden’s Five Families and perform specific functions in relations to the practitioner’s spiritual path in general and the practice of Dorje Shugden specifically.

The Eight Guiding Monks

Eight Guiding Monks. Click on the image to enlarge.

The eight fully ordained monks are dressed in saffron robes and wear various monastic hats including the golden domed hat, the pandit’s hat, the yellow hat, the split meditation hat and so forth. Each carries various items of monastic practice such as the monk’s staff, a begging bowl, a Dharma text, the ritual implements of vajra and bell, the khatvanga Tantric staff and so forth.

The Eight Guiding Monks assist practitioners by removing obstacles and creating favourable conditions for the holding of vows and the growth of the Dharma. In particular, they assist sincere disciples in the practice of the Vinaya and keeping one’s spiritual commitments.

The Nine Mothers

The Nine Mothers. Click on the image to enlarge.

The nine beautiful celestial maidens, also known as dakinis, are dressed in heavenly silk garments. They wear the eight jewellery pieces and carry the five objects of desire.

The Nine Mothers bless us to develop control over the four elements within our body – earth, air, water and fire, and the five senses – taste, touch, sight, sound and smell. In particular, they assist sincere disciples in the practice of Tantra in order to gain attainments through higher meditations.

The Ten Youthful and Wrathful Attendants

The Ten Youthful and Wrathful Attendants. Click on the image to enlarge.

The ten youthful and wrathful deities take on the appearance of warriors who are of Chinese, Mongolian, Nepalese, Tibetan, Kashmiri and Bengali origin. They have a variety of facial expressions ranging from smiling to wrathful and carry various sharp weapons in their hands.

The Ten Youthful and Wrathful Attendants help practitioners avert inner and outer obstacles. In particular, they assist sincere disciples in keeping their commitments to their spiritual guides.

The Great Ministers of Dorje Shugden

Standing guard at the gates of the mandala are the two great ministers of Dorje Shugden, Kache Marpo and Namkar Barzin. These two oath-bound Protectors have entrusted their lives to their king, Dorje Shugden and they perform duties similar to that of a minister assisting their king in governing the kingdom. Both of them are not emanations of Dorje Shugden but are Dharma protectors in their own right.

Kache Marpo. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Kache Marpo

The Dharma Protector Kache Marpo is an emanation of the Buddha Hayagriva. Since Dorje Shugden came into existence, this enlightened being bound himself willingly to Dorje Shugden and to serve as his main minister. Although fully enlightened, Kache Marpo manifests as a tsen spirit, a type of being which is similar to the Dharma Protector Setrap.

Just like Setrap, he possesses three eyes that symbolise his ability to see into the past, present and future simultaneously. His wrathful expression symbolises his great compassion and concern for the sufferings of sentient beings. He wears leather armour with five victory banners fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a powerful spear.

Scriptural evidence links Kache Marpo to Tsiu Marpo, another Dharma protector who is the head of the Seven Blazing Brothers. Kache Marpo is considered to have once been a part of these seven brothers. The tale of the origins of the Seven Blazing Brothers tells of Tsiu Marpo who was once a man by the name of Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was wrongly accused to be a threat.

In a witch-hunt, a mob hunted him down and the king blinded by fear, decapitated him. The various parts of his body – his flesh, bones, heart, fluids and so forth was said to have emanated the Seven Blazing Brothers of which Tsiu Marpo is the chief.

Namkar Barzin. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Namkar Barzin

Namkar Barzin is an unenlightened Dharma protector bound by oath to be the minister of Dorje Shugden. He has three eyes, gnaws upon his lower lip, holds a skull cup filled with blood in his left hand and wields a sword in his right. He wears the robes of an ordained monk and rides a mythical mount called a qilin.

Namkar Barzin arose in the 1920s. In his previous life, he was a hot-tempered Mongolian Geshe. At that time, he had just returned from a pilgrimage to the Buddhist sites of India. On his way back to Lhasa, he stopped to visit Dungkar Monastery where he suddenly became very ill. As the lama of Dungkar Monastery, His Eminence Domo Geshe Rinpoche was away, Umze Sherab requested the Geshe to stay on to recover from his illness. However, the Geshe insisted on continuing his journey because he wanted to return to Lhasa in time for the Monlam prayer festival.

On the journey, his health degenerated further in the rough weather and he passed away along a steep road to Phari. As he lay dying, he engaged in death meditation practices. Several local shamans came across his body and, thinking that he had passed away, performed the last rites for the Geshe which had an adverse effect on his death meditations. To make things worse, some local herders made fun of his corpse. Angered, the Geshe arose as a ferocious raging spirit.

Not long after, the herders and their livestock died one by one under terrible circumstances. They all had expressions of fear on their faces as if they were killed by the unseen. Even the shamans were not spared and died under similar circumstances. One of them actually fell into a trance before dying and uttered strange noises while holding out his hand with four fingers outstretched. The spirit had revealed the number of victims that he wished to inflict his vengeance.

People tried various means to appease this ferocious spirit but nothing worked. Finally, someone reported all the happenings to Domo Geshe Rinpoche. The lama quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden.

Domo Geshe Rinpoche then installed Namkar Barzin as the protector of Tromo and Dungkar Monastery. A shrine to this protector was built and soon after, the monastery’s oracle began to take trance of Namkar Barzin to offer advice concerning the monastery. Prayers and liturgies were composed to propitiate Namkar Barzin as a Dharma protector in his own right.

The Upper Levels of the Divine Palace

On the first level resides the swift and powerful protector Setrap Chen together with his own entourage. Setrap is an older Dharma protector who is closely related to Dorje Shugden.

Dharmapala Setrap Chen also known as ‘The Wild Tsen’ is an ancient protector who comes from the holy land of Bodhgaya where Lord Shakyamuni Buddha attained enlightenment. Setrap is actually the wrathful form of Buddha Amitabha who swore to protect the teachings of Buddha Sakyamuni. In ancient India, Lord Setrap was most commonly practised in the Buddhist monasteries of Nalanda and Bodhgaya, India.

A Tibet translator named Loden Sherab (Ngog Lotsawa) brought Setrap from India to Tibet in order to spread the teachings and make the Dharma grow. Before Loden Sherab started his journey to Tibet, the abbot of Bodhgaya Monastery was said to have entrusted him with Setrap for the success and growth of Buddhism in Tibet.

Setrap’s name is derived from the word ‘golden cuirass’ and it refers to the golden armour that he wears into battle. This represents the inner battle, or that battle within our own minds, as well as outer battles. Setrap has been the protector of Gaden Shartse Monastery, one of the two colleges of Gaden Monastery for hundreds of years. According to the ‘Setrap Puja Book’ (Shartse’s Jewel), the cudgel that Lord Setrap holds with his right hand is made of ‘sandalwood from the forests of Malaya’ (Malaya is now known as Malaysia). Setrap actually placed Guru Rinpoche’s shoe to his crown when he renewed his vow as a blessing of having sworn to be a protector of Buddhism.

In line with his wrathful appearance, Setrap is well known for accomplishing the deadliest and swiftest destruction for all inner, outer and secret obstacles. This makes Setrap one of the more efficacious protector beings that we can pray to in order to pacify our obstacles, especially from those that would take us away from the Dharma.

Setrap Chen and Dorje Shugden

Dorje Shugden Mandala. Click on image to enlarge.

Lord Setrap (Amitabha) and Dorje Shugden (Manjushri) are Dharma protectors in their own right. However, both of them are closely connected because Tulku Drakpa Gyeltsen (the last reincarnation before Dorje Shugden arose in his current form) propitiated Lord Setrap as one of his main protectors. When Dorje Shugden was mistakenly considered to be a spirit, many rituals and fire pujas was performed to destroy him, but due to his enlightened nature he could not be destroyed. It was also during this time that Lord Setrap manifested assistance towards his close friend, Dorje Shugden. Lord Setrap’s aid was extended to Dorje Shugden over and over again.

Dorje Shugden and Lord Setrap abide in the same divine mandala palace. As such Lord Setrap acknowledges Dorje Shugden as his equal, and a Dharma protector with the same mission as his own – to protect the Dharma and its practitioners. Setrap’s true nature is that of Buddha Amitabha but he emanates in the form of a Dharma protector to benefit sentient beings. Thus, it comes as no surprise that the top level of Dorje Shugden’s divine palace is the residence of Buddha Amitabha, because he is Setrap in peaceful aspect.

Dorje Shugden. Click above to go to the BUDDHA IMAGES section to download a free high resolution copy.

Dorje Shugden’s Iconography

Like the Buddha, Dorje Shugden’s body manifested from his great attainments. Hence, every part of his form has deep spiritual significance. Dorje Shugden’s entire body represents the complete path of the Lamrim or the Stages of the Path to Enlightenment. Hence, meditating upon it with correct understanding will generate great merits and spiritual attainments. This is a brief explanation of Dorje Shugden’s form:

Wisdom Sword

Wisdom Sword

The meandering wisdom sword of Dorje Shugden is similar in significance to the one that Manjushri, the Buddha of Wisdom, wields. It is a strong indicator that Dorje Shugden’s mind is none other than the mind of Manjushri.

The wisdom sword cuts through the ignorance and delusions that have arisen from our negative karma and obscurations so that we may attain the Buddha’s wisdom. The wisdom sword also symbolises Dorje Shugden’s ability to cut through and purify our negative karma. The meandering blade of the sword is a feature designed for inflicting maximum damage. Therefore, it shows just how efficacious Dorje Shugden’s practice is for the purposes of purification, removing obstacles and ultimately to gain merits and attainments.

Domed Hat

Domed Hat

Dorje Shugden’s golden domed hat is symbolic of the protection he grants to practitioners and upholders of the highest view of Madhyamika. This is Nagarjuna’s special view of emptiness as embodied perfectly in Lama Tsongkhapa’s teachings and lineage. The domed hat is a traditional travelling hat worn by Tibetan lamas. In this case, it symbolises Dorje Shugden’s mobility and swiftness in coming to the aid of sincere practitioners.

Wisdom Eye

Wisdom Eye

Dorje Shugden has three round bulging eyes that represent his clairvoyant ability to perceive the past, present and future simultaneously. It is also an indicator of a highly realised being who is able to perceive the conventional and ultimate truths – a Buddha. Only such a being is a worthy object of refuge. Thus, one can trust in Dorje Shugden completely.

Heart Jewel

Heart Jewel

The heart jewel is a scriptural description of the bleeding heart of the ‘enemy’ that Dorje Shugden holds in his left hand. This heart is known as the heart of the ‘enemy’ as it represents the source of all our negativities– ignorance. It also symbolises how effective Dorje Shugden’s practice is at getting to the root of our suffering. He rips out our ignorance, which then kills the accompanying delusions and negativities in the same way the rest of the body cannot survive when the heart is removed.

In another interpretation, the heart jewel is a heart of great bliss symbolising Dorje Shugden’s pure Bodhicitta intent, which is to protect all beings and lead them to full enlightenment. The heart represents great compassion and spontaneous great bliss– the essence of all the stages of the vast path of Sutra and Tantra.

The heart also represents our innate Buddha-nature, which is that of great compassion. This shows that Dorje Shugden supports and protects those who dedicate their lives towards benefiting others by striving towards supreme enlightenment.

Most importantly, the heart symbolises our innermost essence, our deepest wish, the embodiment of all that we wish for – enlightenment. By holding our deepest desire, we can be assured that Dorje Shugden will protect those who dedicate their lives towards others by striving for the supreme attainment.

Jewel Spitting Mongoose

Jewel-Spitting Mongoose

Resting on Dorje Shugden’s lower left arm is a jewel-spitting mongoose, an ancient symbol of great wealth. This signifies that by engaging in his practice, Dorje Shugden will provide sincere practitioners with all their material and spiritual needs. The most supreme form of wealth that Dorje Shugden can bestow is, of course, the spiritual attainments of wisdom and compassion.

Vajra Taming Hook

Vajra Taming Hook

The vajra taming hook held in the crook of Dorje Shugden’s left arm is considered an implement of control, subduing all negativities and wild, harmful delusions that are obstacles for liberation. On the other hand, the taming hook also represents the hooking in of all favourable conditions for Dharma practice to flourish including material assistance, supportive spiritual friends and a spiritual guide from an authentic lineage.

Monk Robes

In his previous lives as Duldzin Drakpa Gyaltsen, Panchen Sonam Drakpa and Tulku Drakpa Gyeltsen among others, Dorje Shugden was a pure and fully ordained monk. Hence, he wears the three types of monk robes symbolising that he is a protector of those who uphold their vows. The robes also reflect that the practice of pure moral discipline is important for those who wish to attain enlightenment.

Tiger-Skin Boots

Tiger-Skin Boots

Dorje Shugden wears tiger-skin boots, which reveal his manifestation in a worldly form. Although he is a fully enlightened being, Dorje Shugden has taken rebirth as a deva to have a closer karmic affinity to ordinary sentient beings. Therefore, it takes less effort and merits to ‘connect’ with him and he is ‘easier’ to propitiate. When compared to other enlightened Dharma protectors such as Kalarupa, Mahakala, Palden Lhamo and so forth, the assistance granted through Dorje Shugden’s practice arise much quicker, especially in times of dire need.

Snow Lion

Snow Lion

In the Gelug tradition, Dorje Shugden’s mount is a fierce and powerful mythical snow lion. The snow lion is in fact an emanation of Dorje Shugden’s mind and represents fearlessness. Fearlessness is attained when we are victorious in our practice over the three psychic poisons – ignorance, attachment and hatred.

The snow lion’s appearance is intended to be ferocious and frightening. This wrathful demeanour of both Dorje Shugden and his mount symbolise his ability to tame obstructing beings and overcome obstacles so that they do not become a hindrance to the practitioner.

Such wrath is a common attribute of many Dharma protectors. In Buddhism, the energies of wrath denote swiftness and extreme compassion for the suffering practitioner who is besieged by inner and outer obstacles.

The Enemy

The Enemy

Dorje Shugden’s snow lion is usually depicted trampling on a human corpse. This is the ‘enemy’, which represents our three poisons as mentioned above and the embodiment of our negative karma. The trampling of the ‘enemy’ into the sun disc also symbolises the elimination of ignorance via the realisation of emptiness.

Lotus and Sun Disc

Lotus

The lotus is perhaps one of the most enduring images in Buddhism. Buddhas and Bodhisattvas are usually depicted sitting on lotus thrones. The significance of the lotus has been elucidated in the Buddhist scriptures many times over. The lotus Dorje Shugden sits upon shows that his actions are based on and arise from the great compassion of a Buddha.

Sun Disc

Dorje Shugden’s lotus is crowned by a sun disc or sun cushion, which reveals his direct realisation of emptiness. It is also a common attribute of the iconography of other wrathful deities.

Wisdom Fire

Wisdom Fire

The wisdom fire that surrounds Dorje Shugden is a manifestation of his Bodhicitta, or great compassion. These wisdom flames are emitted from every pore of his body to form a great nimbus of fire surrounding him. Traditionally, the flames are said to burn away our obstacles and mental obscurations. Therefore, the closer we get to Dorje Shugden in our practice, the more Dorje Shugden’s wisdom fire is able to consume our obstacles that keep us from the spiritual path and enlightenment.

Go to The Oracles of Dorje Shugden >>

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The Oracles of Dorje Shugden

‘Kuten’ is the Tibetan term referring to a human medium who is able to temporarily receive the consciousness of a deity. It is through the kuten that the deity can convey messages to practitioners aiding them in both secular and spiritual matters. Invoking deities through oracles is a very ancient and esoteric part of Tibetan culture. Some of the highly trained oracles are known to take trance of Dharma protectors such as Setrap and Dorje Shugden. Due to the transcendent nature of Dorje Shugden, his oracles are given the more respectful title of ‘Chojela’.

Being an oracle is a lifetime commitment in which the oracle has to let go of his selfish interests in order to serve others. Some people have a natural inclination to become an oracle, while some are chosen by the lamas and others are chosen by the deity themselves. For example, Dorje Shugden may give his approval for an individual to become his oracle by entering that individual once or twice as an indication that they should undertake the training process.

Before becoming an oracle, an individual has to undergo a strict regime of training, which is necessary to prepare, develop and stabilise the psychic channels. Examples of such training include a Lama Tsongkhapa retreat that requires them to have good Guru devotion and a Yamantaka retreat to open up the chakras, winds and drops of the psychic channels. This ensures that the oracle’s body is able to withstand the intense energies of the protectors entering and leaving their body. This benefit of Yamantaka practice is actually secondary to the main purpose of the practice, which is to gain full enlightenment.

The oracular training can last for up to seven years and once completed, being an oracle is a lifetime commitment. They need to maintain their practices and meditations, as well as maintaining good samaya with their Guru for the rest of their lives. The more effort put into the training, the clearer and more accurate the resulting trances will be.

The Panglung Oracle

The 7th Panglung Oracle at Kechara Forest Retreat.

The current Panglung Oracle is the Venerable 7th Panglung Oracle from Sera Monastery. With a reputation for being a kind and gentle monk who holds his vows, he never asks for reward or recognition for his service to the Buddhadharma. The Panglung Oracle was personally sanctified and trained by H.H. Kyabje Trijang Rinpoche and has been an oracle for over 30 years. In this time, he has advised various high lamas, monasteries, ladrangs and monks. As a result of his training, and the purity of his vows and motivation, he is able to take trance of many enlightened Dharma protectors including Dorje Shugden, Kache Marpo, Setrap and many others.

The procedure to invoke Dorje Shugden begins with the chanting of invocation prayers, performed by the oracle’s assistants. The tradition of invocation prayers stems from the story of Magadha Sangmo, who was the first incarnation of Dorje Shugden. She was an devout disciple of Buddha Shakyamuni who offered a verse of invocation and incense to her omniscient Guru. This use of incense and invocation prayers has since become an integral part of Buddhist practice.

During the invocation, Dorje Shugden enters the oracle’s body after which he may perform a vajra dance to clear obstacles. Then he returns to his throne to accept offerings, and to greet high lamas and bless others attending the trance.

Due to the intense, wrathful nature of Dorje Shugden, the Dharma protector usually does not stay for very long as it would wear out the body of the oracle. Instead, after Dorje Shugden takes trance of the oracle, he leaves and invocation prayers are recited once again to invite Kache Marpo to take trance. Kache Marpo will then patiently answer any questions asked. Very famous for being clear and articulate, Kache Marpo is known for elucidating the Dharma and giving teachings. He also grants blessings and heals those who are in need.

The 6th Panglung Oracle, who was the father of the 7th Panglung Oracle, is to be praised for his trance of Dorje Shugden, helping the current Dalai Lama escape Tibet into India. The 6th Panglung Oracle was personally trained by Kyabje Pabongka Rinpoche. In 1959, Kyabje Trijang Rinpoche consulted Dorje Shugden through the 6th Panglung Oracle about whether the Dalai Lama should flee Tibet or remain behind. Dorje Shugden rose from his throne and performed a vajra dance to clear the obstacles for the Dalai Lama. He then handed over his sword and instructed that the Dalai Lama should leave Tibet immediately, with the escape party carrying the sword at the head of the party for a safe and successful escape.

It was also the 6th Panglung Oracle in trance of Dorje Shugden who instructed a band of Khampa warriors to form the Chushi Gangdruk guerrilla army and identified the exact location for their headquarters. This transpired a few years prior to the Dalai Lama’s escape from Tibet and it was part of Dorje Shugden’s masterplan to have these ferocious warriors gathered, trained and ready to escort the Dalai Lama safely out of Tibet. Furthermore, the Chushi Gangdruk’s headquarters was located along the Dalai Lama’s eventual escape route, the only safe route out of Tibet at the time. In other words, Dorje Shugden literally saved the life of the Dalai Lama via the 6th Panglung Oracle.

Dorje Shugden Temples

There are many temples, monasteries and retreat places that continue to rely on Dorje Shugden as their Dharma protector. All of them are open to the public and welcome those who are interested in finding their inner spiritual path. This section will discuss four such places,

• Serpom Thoesam Norling Monastery in Karnataka, South India
• Shar Gaden Monastery in Karnataka, South India
• Kechara Forest Retreat in Pahang, Malaysia
• Manjushri Kadampa Meditation Centre in Ulverston, England.

There are also other places that continue to practise Dorje Shugden, such as:

• Trode Khangsar Chapel (Lhasa, Tibet)
• Phelgyeling Monastery (Kathmandu, Nepal)
• Trijang Buddhist Institute (Vermont, USA)
• Gaden Tashi Choling Retreat Centre (Nelson, Canada)
• Zuruling Tibetan Buddhist Centre (Vancouver, Canada)
• Albagnano Healing Meditation Centre (Bee, Italy)
• Tashi Lhunpo Monastery (Shigatse, Tibet)
• Dungkar Monastery (Yadong, Tibet)
• Thar Deu Ling Buddhist Centre (Paris, France)
• Rabten Choeling (Le Mont-Pelerin, Switzerland)
• Tsongkhapa Meditation Centre (Quebec, Canada)
• Gaden Sumtseling Monastery (Indiana, USA)
• Sampheling Monastery (Chatreng, Tibet)
• Dagom Gaden Tensung Ling (Indiana, USA)
• Amarbayasgalant Monastery (Selenge, Mongolia)
• Tugs Bayasgalant Nunnery (Ulaanbaatar, Mongolia)
• Delgeriin Choiriin Monastery (Mongolia)
• Gaden Dhamcholing Monastery (Markham, Tibet)
• Zetho Monastery (Chamdo, Tibet)
• Lhamo Setri Monastery (Bailong River, Tibet)
• Segyu Gaden Phodrang (Kathmandu, Nepal)
• Gaden Tharpa Choling (Kalimpong, India)
• Longrong Monastery (Sichuan Province, China)
• Drepung Monastery (Mount Gephel, Tibet)
• Riwo Choling Monastery (Lhoka, Tibet)
• Jampa Ling Monastery (Chamdo, Tibet)
• Xia Feng Temple (Yu Zhu, Chong Qing, China)
• Gonsa Monastery (Kham, Tibet)
• Jangchup Lamrim Temple (Lumbini, Nepal)
• Yangting Dechen Ling Monastery (Kham, Tibet)
• Tashi Choling Hermitage (Lhasa, Tibet)
• Ganden Dhokhang Buddhist Center (Taiwan)
• Mahasukhanga Monastery (Hualian, Taiwan)
• Mahayana Monastery (Kathmandu, Nepal)
• Phelgyeling Monastery (Kathmandu, Nepal)
• and many more, which you can learn about on www.dorjeshugden.org

Serpom Thoesam Norling Monastery

Serpom Norling Monastery

Serpom Thoesam Norling Monastery, commonly known as Serpom, is located in the Bylakuppe Tibetan Settlement in Mysore District, Karnataka State, India. Serpom Monastery is a registered non-profit organisation and monastic university for advanced Buddhist studies that provides free education, meals and accommodation to hundreds of monks. It has produced Buddhist masters, philosophers, scholars and who educators that promote peace.

Serpom Monastery originally part of Sera Mey Monastery in Tibet, which was founded in 1419 by Jamchen Choeje Shakya Yeshi under the guidance of Lama Tsongkhapa. After the uprising in Tibet in 1959, many monks were forced to find refuge in India. In India, the Tibetans were received with kindness, warmth and fairness; the Indian government, under Jawaharlal Nehru, allotted land for the Tibetan refugees, and provided them with opportunities to earn their living. One of these tracts of lands was used to re-establish Sera Monastery before it was relocated to its current location in Bylakuppe.

Sera Monastery in India continued to garner fame for being one of the most advanced Buddhist learning centres. Unfortunately, due to the Dorje Shugden controversy, in 2008 a large group of monks from Sera Mey’s Pomra Khangtsen (fraternity house) were expelled and separated from the rest of Sera Monastery. They re-established themselves as Serpom Monastery to preserve the pure Gelug tradition and practice of Dharma Protector Dorje Shugden.

The monks from Serpom Monastery are well-versed in the five main texts of the Mahayana Buddhist curriculum that takes 18 years to study. Following their graduation, the monks participate in the Geshe examination and those who pass the final examination with excellence are awarded the Geshe Lharampa title, the highest degree in Buddhist philosophy.

Serpom Monastery is committed to providing young monks with a modern education. On April 25, 2009 they established the Serpom Thoesam Norling School to teach young monks under 15 various subjects such as Tibetan literature, Tibetan handwriting, English, mathematics, science and social studies.

The current abbot of Serpom Monastery is His Holiness Kyabje Yongyal Rinpohe. He was recognised as the fourth incarnation of his line by H.H. Kyabje Trijang Dorjechang, the junior tutor to H.H. the 14th Dalai Lama. For more than 20 years, Yongyal Rinpoche engaged in in-depth study of the five major texts of Tibetan Buddhism. After receiving his Geshe Lharampa degree in 1980, he then completed his Tantric studies at Gyume Tantric College. Kyabje Yongyal Rinpoche has received numerous Dharma transmissions and initiations from H.H. Kyabje Trijang Dorjechang, H.H. Kyabje Ling Rinpoche, H.H. Kyabje Zong Rinpoche and many other great masters.

The re-establishment of this monastery after their split from Serpom, and the fact they continue to flourish and maintain their traditions and standards of scholarship and practice is an important reminder that Dorje Shugden’s practice is very much alive and growing.

Shar Gaden Monastery

Shar Gaden Monastery

Shar Gaden Monastery is the re-establishment of the original Gaden Monastery founded by Lama Tsongkhapa in Tibet. Following an uprising in Tibet in 1959, many Tibetan Buddhist monks were forced to leave the country to settle in India as refugees.

By the dedication and private initiatives of surviving monks and spiritual masters from Tibet, as well as the generosity of the Indian government, these monks managed to re-established many monasteries in different Tibetan territories in South India. One of those re-established monasteries is Gaden Shartse Monastery with its original 11 fraternity or administrative houses. Kyabe Trijang Rinpoche was one of the spiritual patrons of Gaden Shartse Monastery along with His Holiness the 101st Gaden Trisur Jetsun Lungrik Namgyal and the young Domo Geshe Chocktrul Rinpoche. The current abbot is Geshe Lobsang Jinpa.

Due to both religious and political policies surrounding the practice of Dorje Shugden, Gaden Shartse’s Dokhang Khangtsen monks were expelled from the monastery in 2008. Dokhang Khangtsen was generally recognised as the ‘right hand’ of Gaden Shartse Monastery on account of its sustained contributions over many centuries towards the preservation of monastic tradition and discipline, separated and formed Shar Gaden Monastery.

After they were expelled, the monks of Dokhang Khangtsen re-established themselves as Shar Gaden Monastery on February 23, 2008. Shar Gaden Monastery was founded to create a supporting avenue for those who have karmic affinity with Dorje Shugden, to study, practise and uphold the lineage

Kechara Forest Retreat

Kechara Forest Retreat

A dream of paradise is now a reality
Where timely rain falls to refresh the weary
Kiss the rain, hug a tree or say I love me
Come home now, to a promise to be free

Kechara Forest Retreat, also known as KFR, is located in the heart of Bentong, Pahang. A 35-acre retreat centre, it is set in the midst of lush tropical forest. Founded by H.E. the 25th Tsem Rinpoche in 2012, Kechara Forest Retreat aims to be the place for people to develop a perfect balance of total wellness – body, mind and spirit.

Kechara Forest Retreat offers comfortable accommodation, extensive facilities and the promise of peace and tranquillity. Helping people to find inner peace is not the only mission of Kechara Forest Retreat; it is also a part of the larger Kechara Buddhist organisation, a progressive spiritual group that seeks to create a conscious community that comes together in service of others.

Through hard work and the selfless dedication of its volunteers, Kechara is the largest Tibetan Buddhist organisation in Malaysia and offers a variety of programmes to meet the varying needs, interests and aptitudes of modern spiritual seekers. It offers traditional Buddhist activities, such as Dharma teachings, weekly pujas (prayer sessions) and comprehensive education programmes held at Kechara House, the main temple. Kechara Forest Retreat hosts regular meditation courses, work-experience programmes, Buddhist festivals and Dharma talks conducted by the pastors and senior students.

It offers many facilities to help people engage in different activities to find their spiritual path, such as Vajrayogini Stupa, Manjushri Hill, Tara Walk, Gyenze Chapel, Dukkar Apartments, fish pond and aviary, vegetable garden and herb farm.

There is also Wisdom Hall, an 11,000 sq. ft. meditation and teaching hall which is home to the largest (24-foot) Dorje Shugden statue in the world, as well as a 13-foot indoor statue of Buddha Shakyamuni, the founder of Buddhism and an 8-foot outdoor statue of Lama Tsongkhapa, the founder of the Gelug lineage.

Manjushri Kadampa Meditation Centre

Manjushri Kadampa Meditation Centre

Manjushri Kadampa Meditation Centre (MKMC), commonly known as MKMC, is an internationally renowned centre for meditation, where everyone is welcome to enjoy a peaceful environment or join in the many programmes offered throughout the year. It is situated on a 70-acre plot of land in Ulverston, Cumbria in North West England. MKMC serves as a contemporary temple and an internationally renowned centre for meditation and also as the headquarters of the New Kadampa Tradition (NKT).

NKT, the largest Tibetan Buddhist-based organisation in the world today, was founded by Venerable Geshe Kelsang Gyatso. Geshe Kelsang Gyatso is one of the most dedicated Tibetan Buddhist lamas who has been influential in spreading the pure tradition of Mahayana Buddhism based on the teachings of Lama Tsongkhapa to the West. Geshe Kelsang Gyatso has given countless Dharma teachings and empowerments in MKMC.

Manjushri Kadampa Meditation Centre is home to the largest bronze Buddha Shakyamuni statue in the West, which presides over the main altar of the temple. On the sides are statues of Buddha Maitreya, embodying the enlightened mind and Buddha Manjushri, embodying enlightened wisdom. Magnificent statues of Lama Tsongkhapa and his two heart disciples are located on the far left. A grand protector altar on the far right features the five different emanations of Dorje Shugden.

Manjushri Kadampa Meditation Centre offers a wide range of activities which are open to the public. These include a variety of Dharma programmes, short and extensive meditation and retreat courses, art-related activities (e.g. creation of Buddha statues and Buddhist art), a Teacher Training Programme and a structured volunteer programme which offers a range of other activities.

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Explanation of Dorje Shugden Prayers

Fully enlightened beings such as Buddhas and Bodhisattvas all have the ability to manifest themselves into different forms that they deem to be necessary. For example, Buddhas can manifest in the form of a lama and even in the form of sound. The latter, which is the sound embodiment, is more commonly referred to as ‘mantra’. To recite a mantra is to invoke the holy energies of the Buddhas in the form of sound and to appeal for their blessings in our lives.

The word ‘mantra’ is Sanskrit in origin and it means ‘mind protection’. Mantra is a contraction of two words: ‘mana’ meaning mind and ‘tram’ meaning protection.

There are three benefits to reciting mantras:

1. Tapping into the enlightened energies of the Buddhas, such as their merits and all their various virtues. This is significant because the knowledge gained through this gives you a roadmap to achieve enlightenment yourself. After all, we cannot get to a destination if we do not know the precise location of our destination.
2. Creating inner awareness for higher comprehension.
3. Invoking the energies of a particular deity.

By reciting Dorje Shugden’s mantra you can tap into the mind of Dorje Shugden and become closer with him. This does not mean that you become Dorje Shugden. What is gained from reciting Dorje Shugden’s mantra, among others, is the development of the altruistic qualities of an enlightened being such as great compassion, great wisdom, integrity, etc.

When you have developed the altruistic mind of an enlightened being such as Dorje Shugden, you will possess the ability to heal the suffering of people around you by clearing the negativity in their lives.

Common Terms in Mantra Recitation

Syllables such as “OM”, “AH” and “HUM” are seed syllables commonly included in mantra recitation. They represent the enlightened body, speech and mind of the Buddhas, which is the highest goal for a practitioner to achieve.

In general, during one’s daily practice, mantras should be recited in front of an altar with representations of the body, speech and mind of any enlightened Buddha and some form of offering. Traditionally, practitioners sit cross-legged or in the lotus position but for the elderly or infirm who find this difficult, sitting in a chair is also appropriate. Mantras are typically recited in counts or multiples of 3, 7, 21, 108 or more using a typical Tibetan Buddhist rosary (mala) consisting of 108 beads.

Mantras are usually recited during one’s daily practice but in order to generate further merit and create a stronger relationship with the deity, the mantra can even be recited when watching TV, walking or exercising.

Like other Buddhas’ mantras, the mantras associated with Dorje Shugden are accompanied with a visualisation or meditation. In fact, even before the mantra recitation section of the kangsol, fulfilment ritual or daily practice, practitioners will already have engaged in certain visualisations as prescribed by the preceding prayers.

Tantric initiates would have already transformed themselves into a Yidam of any of the four classes of Tantra, as Yidam practices are performed before any protector prayers.

In order to visualise ourselves as a Yidam, the practitioner will have received the appropriate empowerment. Non-initiates should visualise Lama Tsongkhapa sitting on top of their heads, the size of their thumb. This visualisation accompanies the practice of Gaden Lhagyama or the Guru Yoga of Lama Tsongkhapa, which is recited before the prayers to Dorje Shugden. Once the Guru Yoga of Lama Tsongkhapa has been complete, to begin the Dorje Shugden prayer, recite the visualisation verse then begin the mantra recitation.

The Main Dorje Shugden Mantra

OM BENZA WIKI BITANA SOHA

OM: Refers to the form of Dorje Shugden; as such recitation of this syllable calls upon Dorje Shugden.

BENZA: Represents the enlightened mind of Dorje Shugden, the indestructible nature of the union of bliss and knowledge of emptiness of all Buddhas.

WIKI BITANA: Represents peaceful, increasing, controlling, wrathful and enlightening activities.

SOHA: Represents the exhortation to grant requests.

There are two other mantras that you can recite after the primary mantra. These should be repeated a minimum of seven times each or more per your needs.

Mantra for Healing

OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Mantra for Wealth

OM BENZA WIKI BITANA SOHA TSESO PALJOR
LONG CHO THAMCHED PUTRIM KURU OM

Whichever mantra you decide to concentrate on, the effect is the same- the purification of one’s negative karma, the generation of merit and the development of a close relationship with Dorje Shugden.

Entourage Mantra

OM DHARMAPALA MAHA RADZA BENDZA BEGAWAN
RUDRA PANTSA KULA SARVA SHATRUM MARAYA HUM PHAT!

The Dorje Shugden entourage mantra is recited as a secondary mantra seven times after completing the recitation of the main mantra.

Apart from the mantras mentioned above, there are other mantras of Dorje Shugden recited for specific reasons.

During the mantra recitation there is an accompanying visualisation. First visualise Duldzin Dorje Shugden (primary form) in front of you at arm’s length. Surrounding him are Shize (peaceful form), Gyenze (increasing form), Wangze (controlling form) and Trakze (wrathful form). Surrounding them are the remaining entourage. At this point we should visualise and believe strongly that Dorje Shugden and our teacher are one. This is very important for the practice of Dorje Shugden, and you should have great faith in this.

You then visualise that lights go out from Dorje Shugden, making offerings to all the Buddhas of the ten directions. The lights gather back into Dorje Shugden, together with the enlightened energies and blessings of all the Buddhas, into the seed syllable “HUM” that sits at the heart of Duldzin Dorje Shugden. This seed syllable represents the enlightened mind of Dorje Shugden. Surrounding this “HUM” is the primary mantra “OM BENZA WIKI BITANA SOHA” which moves around the “HUM” seed syllable in a clockwise direction, which is known as a mantra garland.

Some of the light branches off and strikes the “HUM” seed syllables at the heart of Dorje Shugden’s other main forms as visualised above – Shize, Gyenze, Wangze and Trakze. You should visualise Shize with a white mantra garland circling the “HUM” at his heart and Gyenze with a yellow mantra garland circling the “HUM” at his heart. Similarly, Wangze and Trakze have a red and a dark-red mantra garland respectively circling the “HUM” seed syllables at their hearts.

Light of the corresponding colour then shines forth from all five forms of Dorje Shugden and enters the crown of your head, filling your body with light and the blessings of Dorje Shugden. This acts as a request to Dorje Shugden to perform the peaceful, increasing, controlling and wrathful activities. You can think strongly at this time that you have gained the power to easily understand and practice the Dharma, leading to attainments. You can also visualise yourself being healed of any ailments, or being protected from negative influences. Lastly, visualise that all your requests are fulfilled by Dorje Shugden.

Once you have finished reciting the main mantra, continue with the recitation of the healing and wealth mantras, followed by the recitation of the entourage mantra seven times. After this recite the long Vajrasattva mantra (100-syllable mantra) which serves to stabilise the mantra recitation and purify any mistakes. The visualisation as has been described is safe for all practitioners to engage in regardless of whether you have Tantric empowerments or not.

Mantra Recitation Prayers

Depending on whether one is praying for health, wealth or a combination of siddhis, one should recite three malas of the corresponding mantra and 7x of the other two mantras.

From the heart syllable of myself visualised as the Yidam, light rays emanate. They strike the HUM syllables and surrounding mantra garlands which, matching each deity in colour, stand upon the sun seats at the hearts of Dharmapala Gyalchen Shugden’s five fierce families, exhorting them, without choice, to perform whatever desired peaceful, increasing, powerful, or wrathful activity, without obstruction.

Mantra to Attain a Combination of Siddhis

OM BENZA WIKI BITANA SOHA

Mantra for Healing

OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Mantra for Wealth

OM BENZA WIKI BITANA SOHA TSESO PALJOR
LONG CHO THAMCHED PUTRIM KURU OM

Entourage Mantra

OM DHARMAPALA MAHA RADZA BENDZA BEGAWAN
RUDRA PANTSA KULA SARVA SHATRUM MARAYA HUM PHAT! (7x)

Having recited however many mantras with the successive visualisations, finally recite the hundred syllable mantra.

OM BENZASATTO SAMAYA MANU PALAYA
BENZASATTO TENO PATITA DIDRO MAY BHAWA
SUTO KAYO MAY BHAWA SUPO KAYO MAY BHAWA
ANU RAKTO MAY BHAWA SARWA SIDDHI ME PAR YATSA
SARWA KARMA SUT TSA ME TISHTAM SHRIYAM KURU HUM
HA HA HA HA HO BHAGAWAN SARWA TATAGATA
BENZA MA MAY MUN TSA BENZA BHAWA MAHA
SAMAYA SATTO AH HUM PHET

The Collected Mantras of Dorje Shugden

Dorje Shugden’s Mantra for Peace

Invokes the benefits of the pacifying emanation of Dorje Shugden. Results in a peaceful environment, stable mind, harmony in one’s environment and home, and pacification of disasters.

OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Dorje Shugden’s Mantra for Health

Invokes Dorje Shugden’s blessings for long life, healing and protection from diseases.

OM BENZA WIKI BITANA AYU SIDDHI HUNG

Dorje Shugden’s Mantra for Increase

Invokes Dorje Shugden’s blessings for accumulating tremendous merits and increase of all necessary spiritual and secular resources.

OM BENZA WIKI BITANA SOHA TSESO PALJOR LONG CHO THAMCHED PUTRIM KURU OM

Dorje Shugden’s Mantra for Control

Invokes Dorje Shugden’s blessings for influencing friends towards the positive, and control over worldly deities, negative people and nagas.

OM BENZA WIKI BITANA WASHAM KURU HO

Dorje Shugden’s Mantra for Destruction

Invokes Dorje Shugden’s blessings for the destruction of obstacles, and outer and inner ‘enemies’.

OM BENZA WIKI BITANA SHATROO MARAYA PHET

Dorje Shugden’s Mantra for Obtaining All Siddhis

Invokes Dorje Shugden’s blessings for the attainment of common and uncommon siddhis.

OM BENZA WIKI BITANA SIDDHI PALA HO

Dorje Shugden’s Mantra for Obtaining All Attainments Supermundane

Invokes Dorje Shugden’s blessings for the attainment of uncommon attainments.

OM BENZA WIKI BITANA SARWA SIDDHI PALA HO

Dorje Shugden’s Mantra to Grant Protection

Invokes Dorje Shugden’s blessings for protection in dangerous situations, while travelling or while residing in hostile places. As you recite the mantra, visualise you are in his mandala, fully protected from all external obstacles and interferences.

OM BENZA WIKI BITANA RAKYA RAKYA HUNG

Kache Marpo’s Mantra

The mantra of Dorje Shugden’s main assistant, the Dharma protector Kache Marpo

OM SHRI DHARMAPALA HUM PHET

Namkar Barzin’s Mantra

The mantra of another of Dorje Shugden’s assistants, the worldly Dharma protector Namkar Barzin

OM BIYADA PAR DHARMA DHARA SOHA

H.H. Kyabje Pabongka Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of His Holiness Kyabje Pabongka Rinpoche Dechen Nyingpo

OM AH GURU BENZADHARA METRI SHASANA DHARA KARMA SARWA SIDDHI HUNG HUNG

H.H. Kyabje Pabongka Chocktrul Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of the current incarnation of His Holiness Kyabje Pabongka Rinpoche

OM AH GURU BENZADHARA SUMATI MUNI SHASANA KARMA SARWA SIDDHI HUNG HUNG

H.H. Kyabje Trijang Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of His Holiness Kyabje Trijang Dorje Chang Losang Yeshe Tenzing Gyatso

OM AH GURU BENZADHARA SUMATI JANA SHASANA DHARA SAMUDRA SIDDHI HUNG HUNG

H.H. Kyabje Zong Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of His Holiness Kyabje Zong Dorje Chang Lobsang Tsondrue

OM AH GURU BENZADHARA SUMATI BIRYA MUNI SHASANA DONZA SIDDHI HUNG HUNG

H.E. Kyabje Gangchen Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of His Eminence Kyabje Gangchen Dorje Chang Lobsang Thubten Trinley Yarphel

OM AH GURU BENZADHARA SUMATI MUNI SHASANE KARMA UTA WARDANYE SHRI BHADRA WARSAMANYA SARVA SIDDHI HUNG HUNG

H.E. Tsem Rinpoche’s Name Mantra

The sacred name mantra to invoke the blessings of His Eminence the 25th Tsem Rinpoche Tenzin Zopa Yonten Gyatso

OM AH GURU KIRTI DAZA SHASANA DARA BIRYA SIDDHI HUNG HUNG

Migtsema (Mantra of Lama Tsongkhapa)

MIGMEY TSEWEY TERCHEN CHENREZIG
DRIMEY KHENPI WANGPO JAMPALYANG
DUPUNG MALU JOMZEY SANGWEY DAK
GANGCHEN KEPEY TSU GYEN TSONGKAPA
LOSANG DRAGPEY SHABLA SOLWA DEB

Lama Tsongkhapa’s Name Mantra

OM AH GURU BENZADHARA SUMATI KIRTI SIDDHI HUNG HUNG

Long Life Tsongkhapa (rje tshe ‘dzin ma) Name Mantra

OM AH GURU SUMATI KIRTI APARAMEDA AYU JANA SIDDHI HUNG HUNG

Buddha Shakyamuni’s Mantra

OM MUNI MUNI MAHA MUNI SHAKYAMUNI YE SOHA (long mantra)
OM MUNI MUNI MAHA MUNI YE SOHA (short mantra)

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Dorje Shugden: Daily Practice (Sadhana) Diamond Path

Diamond Path Sadhana Book

Refuge

It is most supreme to take refuge in the
Buddha, Lama Tsongkhapa and Vajradhara
in the form of Lama Losang Thubwang
Dorje Chang, who encompasses the
complete Three Jewels.

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha
(3x)

In the Buddha, Dharma, and Sangha
Until enlightened, I seek refuge.
Through giving and other perfections,
To aid all, may I become Buddha!
(3x)

The Four Immeasurables

May all sentient beings have happiness
and the causes of happiness!
May all sentient beings be free of suffering
and the causes of suffering!
May all sentient beings never be parted
from happiness free of suffering!
May all sentient beings abide in equanimity
free from bias, attachment and aversion!

Je Tsongkhapa’s Guru Yoga (Gaden Lhagyama)

Je Tsongkhapa embodies the Bodhisattvas of Compassion (Chenrezig), Wisdom (Manjushri) and Skilful Means (Vajrapani). Connecting with Je Tsongkhapa by thinking of him with faith, reciting his holy mantra, meditating on his omnipresence and practising his Guru Yoga blesses us with a deep sense of peace and clarity of mind we never thought possible. It is simple, complete and effective for today’s modern individual.

Invocation

From Tushita’s hundreds of gods’ Protector’s
(Maitreya Buddha) heart,
To the tip of this fresh, pure white, heaped curd-like cloud,
O Losang Drakpa, Dharma’s Omniscient King,
Please come to this place, with your disciples!

Requesting to Stay

In the space ahead on a lion-throne, lotus and moon,
Venerable Gurus smile brightly with delight.
Please stay hundreds of aeons to spread the Dharma
As the supreme merit field for my mind of faith!

Prostration and Praise

Your wisdom mind sees the full range of existence,
Your eloquent speech adorns the fortunates’ ears,
Your beauteous body, famed glory outstanding,
Homage to you, worthwhile to think of, hear, and see.

Offering

Pleasant offerings of water, various flowers,
Fragrant incense, light, perfume, and so on,
Oceans of offerings, set out and envisioned,
Offered up to you, supreme field of merit.

Confession

Non-virtue committed with body, speech, and mind,
Which I have heaped up since beginningless time,
Especially what has transgressed the three vows,
Each I confess from my heart with strong regret.

Rejoicing

In time of strife you strove to learn and practise,
Shunned the eight mundane concerns and
made life essenceful,
O Protector, from the depths of our hearts,
We rejoice in your powerful great deeds.

Requesting to Turn the Wheel of Dharma

Venerable Gurus, from love and wisdom,
Clouds densely massed in your Dharmakaya sky,
Please loose a rain of vast and profound Dharma
On the fields of disciples as needed.

Requesting to Remain

Risen from the pure sphere of clear light,
Union’s form is unborn, undying.
Still, to ordinary view, in this gross form,
Please stay on, undying, until the end of samsara.

Dedication

May whatever virtue that I have gathered here,
Bring benefit to all beings and the Dharma,
And may it make Venerable Losang Drakpa’s
Essence teachings specially shine forever!

Short Mandala Offering

Ground, perfume anointed, flowers strewn,
Meru, four lands, sun and moon adorned,
Seen as Buddha-fields and offered thus,
May all sentient beings enjoy pure lands!

IDAM GURU RATNA MANDALAKAM
NIRAYATAYAMI

Migtsema

The Mantra of Lama Tsongkhapa

This is the most supreme of all mantras. Recite as much as possible, anytime, anywhere. It has the benefits of receiving the blessings of Chenrezig, Manjushri and Vajrapani.

Objectless compassion, Chenrezig,
Lord of stainless wisdom, Manjushri,
Conquering Mara’s hordes, Vajrapani,
Crown jewel of the Sages of the
Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
(21x or more)

Lama Tsongkhapa’s Name Mantra

OM AH GURU BENZA DHARA SUMATI
KIRTI SIDDHI HUNG HUNG
(Recite 21x or more, depending on time)

Manjushri’s Mantra

Recite this mantra as many times as possible. On the concluding round, recite the last syllable DHI for one round of the rosary on one breath. At first, if we cannot hold our breath for that long, we may take in a few breaths; gradually we improve to recite it in one breath.

OM AH RA BA TSA NA DHI
(Repeat 108x or more)

Dissolving Je Rinpoche into Ourselves

This should be done very well with concentration and focus.

O Glorious and precious root Guru,
Pray sit on the lotus-moon seat atop my head.
Caring for me in your great kindness,
Please grant me the attainments of body, speech and mind!

O Glorious and precious root Guru,
Pray sit on the lotus-moon seat at my heart.
Caring for me in your great kindness,
Please grant attainments, common and supreme!

O Glorious and precious root Guru,
Pray sit on the lotus-moon seat at my heart.
Caring for me in your great kindness,
Until I attain supreme awakening, remain steadfast!

Invocation

With the invocation verses, we request Dorje Shugden and his entourage to come from Gaden (Tushita) Heaven from under the seat of Lama Tsongkhapa and various other holy places, e.g. Sakya, Kechara, Gaden, Tashi Lhunpo, Shambhala, Five Peaked Mountain (Wutaishan), etc. Recite the following clearly and well, and visualise the five forms of Dorje Shugden and his full 32-deity mandala appearing in front of us.

OM AH HUM (3x)
(to consecrate offerings)

HUM!
Before myself as the yidam deity,
In the midst of a wind swept dark red fire,
On a terrifying magnificent lion,
Trampling enemies and obstructors on a lotus and sun,
Is our supreme heart jewel, Dharmapala,
Mighty Gyalchen Dorje Shugden,
Adorned with robes of a monk on his body,
Wearing the golden domed hat on his head,
Holding razor sword and enemy heart in his hands,
With a manner of delight towards the practitioner,
And a fierce expression which destroys enemies
and obstructors.
He is surrounded by an ocean-like host of retinue
Such as chief attendant, Kache Marpo.
Rays of light from my heart invite
From the natural sphere
And the individual palaces wherever they abide,
The wisdom beings who in one instant are invited
And become inseparable with the commitment beings.

HUM!
With devotion I prostrate with body, speech, and mind, and
make offerings,
Both outer and inner, with flowers, incense, and light, perfume,
food, flesh and blood,
Collections of tormas, beer, tea, buttered tsampa, milk,
and yogurt,
Actually arranged and mentally visualised, filling the whole
of space.

Samaya substances, fulfilment substances, basal substances,
and mantric substances,
Outer, inner, and secret favourite visual objects and fragrant
smoke offering;
With my offering of these, filling space, O entourage,
May you be satisfied and restore degenerated commitments!

All of our mistaken actions of body, speech, and mind,
Which have contradicted the mind of the great Dharmapala,
We confess from the heart; quickly purify them
And care for us with compassion like a mother for her child!

This heart-felt exhortation of you, supreme deity,
Is to spread and increase the Victorious Lozang’s tradition,
To extend the life and dominion of the glorious Gurus,
And to increase the study and practice of the communities
of Sangha.

Never separated from me, like my body and its shadow,
May you dispel adverse conditions and obstructors
without exception,
Accomplish favourable conditions and desires as I wish,
And protect and care for me without ever a break!

Especially, the time has now come to show directly
Your unobstructed might in quick, decisive enlightened
conduct
Of the four activities to swiftly accomplish
Our deepest heart-felt desires according to our wishes!

The time has come to judge the truth in accord with the law
of causality!
The time has come to clear the innocent of accusations!
The time has come to protect the humble who are without
a protector!
The time has come to nurture Dharma practitioners like
your children!

In short, from now until attaining the essence of
enlightenment,
Since we venerate you as the embodiment of the Guru
and Protector,
May you protect us uninterruptedly with your enlightened
activity,
And watch over us during the three periods of day and
three of night!

Making Offerings

Sensory Offerings

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
ARGHAM PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
PADYAM PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
PUPE PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
DHUPE PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
ALOKE PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
GHANDE PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
NEWIDE PRATICHAYE SOHA!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
SHAPTA PRATICHAYE SOHA!

Inner Offering

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
OM AH HUM!

Praise

By just recollecting you for an instant,
Outer and inner obstructions are dispelled.
O powerful five families of Gyalchen Shugden,
Bestower of the four activities,
To the Dharmapala and his entourage I bow down.

Praise

A praise to the previous lives and origins of Dorje Shugden by means of the liberating biography. One should learn these wonderful stories in detail.

Though gone to the state of the Sugatas countless aeons ago,
In order to benefit the teachings and migrators, as whatever
tames beings,
Your hundreds of emanations are endowed with the
enlightened activities;
Praise to the pervading lord, mighty Dorje Shugden.

Manjushri, Birwapa, Sakya Pandita, Lord Buton,
The omniscient Dültzin Dragpa Gyaltsen, Panchen Sönam
Dragpa and so forth,
Emanating in an infinite succession of incarnate scholars and
siddhas of India and Tibet,
Displaying all kinds of excellent deeds, to you I praise.

O deity, when you were the Lord Tulku Drakpa Gyeltsen,
At the age of just thirteen you had already listened to
commentaries
Such as “The Comfortable Path” in front of the Panchen
Lozang Chögyen
And became a great treasure of instructions, to you I praise.

Your analysis of the scriptures of the world’s six ornaments was
without impediment,
You meditated and practised in hundreds of isolated places,
You saw all yidams and were worshipped by the hosts of
dakinis;
To the holy crown of scholar-siddhas, I offer praise.

When teaching fortunate ones you were a real Arya
Vimuktasena and Haribhadra,
Defeating opponents, you were skilled in debate like Dignaga
himself,
In composition of poetic verse you were without peer,
Famed as a second Ashvagosa, to you I praise.

When repeatedly exhorted by Dorje Dragden, overlord of the
wrathful ones,
To fulfill your vow of having promised to arise
In the body of a Dharma protector uncommon to the Geden,
You generated that mind of wrathful courage, to you I praise.

When you were strangled with the scarf by all those evil
minded ones,
Through the force of that mind generation, you arose
As a lord of lords of the wrathful ones, and day and night,
With various miraculous manifestations, terrified even the
courageous, to you I praise.

Born from the cells of the father, King of Obstructors,
And the supreme mother, Queen of Samsara,
To you whose body mandala of Shugden’s five families,
principal and entourage,
In the great wrathful palace were complete in an instant,
I offer praise.

Then, although four undisputed powerful tantrikas,
With samadhi, began destructive rituals to strike you down,
Through the power of having successfully completed
Guhyasamaja’s two stages
You wouldn’t be silenced and showed signs of heroism,
to you I praise.

Through the sport of your mind’s five wisdom energies,
Like a great encampment of the Dalai Lama on journey,
You showed a wondrous spectacle of miraculous
manifestations
Of the eight spirit forces to your physician in reality,
to you I praise.

Then, having gone towards Tashi Lhünpo on Tsang,
Because of a slight inauspicious occurrence,
You immediately went to Sakya in a wrathful manner
And were enthroned as senior Dharma protector,
to you I praise.

Leading improper recipients without training in the
common path,
To a perverted behaviour with initiations and instructions,
Both Gurus and disciples who were polluting the
yellow hat teachings
Were punished, to you I praise.

When, because of the times, explanation and study of the
Lam Rim was greatly degenerated,
And thus ordained and lay people were, for the most part,
deprived of a pure refuge,
For the many beings wandering in perverse paths,
You acted as a Guru showing the supreme path,
to you I praise.

When a powerful accomplished being generated a
profound meditation,
Wishing to overpower you with a Karma Guru fire puja,
at that time
An emanated beautiful maiden distracted his mind and his
samadhi was destroyed;
Praise to you, the slaughterer of those who misuse
tantric activity.

When a greedy governor, without reason, inflicted evil harms
On the community endowed with morality, with your power,
O deity,
You struck him with a terrible fatal disease, and when
he promised
To act in accordance with your command, you freed him
from the sickness, to you I praise.

To the Abbot of Ganden Rabten you said, “If a Protector
palace is built,
The attainment of conducive circumstances will be
immediately granted,”
And you gave a rain of desirable objects in actuality
From an empty sky like a sky treasure, to you I praise.

Pretending to be Drag Shül Wangpo, you tormented
the oracle
By swallowing a vajra in his throat,
And repeatedly split his temple abode, and so on;
Praise to the terrifier of even great gods.

When all the god’s people took refuge in you and made
requests–
Saying, “Build a statue of Tsong Khapa and I will grant activity,”
You gave them relief
And justified belief, to you I praise.

When a high Chinese minister summoned lay and ordained
Tibetans for execution, you said, “In seven days I will help,”
And as was said, you destroyed
The Chinese minister, to you I praise.

Beings who cause mixture or pollution of the Ganden
teachings
Such as great beings, ordinary beings, or powerful lords
You reduce to dust-like ashes, O deity
Who destroys enemies of the Yellow Hat teachings,
to you I praise.

In border regions where Shen Rab’s wrong system (Bön)
was held,
With many clear, decisive signs of the four activities,
You became precious guides who acted to spread
The excellent, fully unmistaken path, to you I praise.

Enthroned as guardian of the Yellow Hat teachings,
By the Chinese emperor, the Dalai Lama, and his regent,
You generated the mind to protect the teachings from now
Until the teachings of the thousandth Buddha, Aspiring One,
to you I praise.

In short, the illusory, multitudes of emanations
Of your body and activities, to which no end is seen,
Fulfill hopes like a wish-granting jewel, treasure vase, and
wish-granting tree;
To that infinite display, I prostrate and praise.

Torma Offering

The offering of tormas creates the merit to receive the resources we need for spiritual practice. It also plants the seeds to gain higher attainments, particularly tantric attainments.

OM AH HUM (3x)
(to consecrate offerings)

HUMs on the tongues of the great king of Dharmapalas, Dorje
Shugden’s fierce five familes and entourage are generated as
red single-pronged vajras with straws of light by which they
draw up the entire essence of the torma and partake.

OM DHARMAPALA MAHA RADZA BENDZA BEGAWAN
RUDRA PANTSA KULA SAPARIWARA SARVA BIGNEN
SHATRUM IDAM BALINGTA KA KA KAHI KAHI (3x)

(Offer to the principle deity. Then to the entourage:)

OM AKARO MUKHAM
SARVA DHARMANAM
ARYA NUTPANNA TWADA
NAMA SARVA TATHAGATA AWALOKITE
OM SAMBARA SAMBARA HUM (3x)

(The dispatching on mission following the torma:)

HUM!
O Protector of Lord Manjushri Tsong Khapa’s teachings,
Fierce five families of Dorje Shugden and entourage:
Having accepted this torma of red flesh and blood,
Protect the teachings of Buddha in general and especially the
great king of the Dharma, Lord Manjushri Tsong Khapa’s Sutra
and Tantra teachings!
Raise the status of the Triple Gem!
Protect the Sangha community!
Extend the life of the Guru!
For us, the practitioners, master, disciples, sponsors,
sponsored, and entourage,
Please act to dispel conditions adverse to Dharma practice,
To establish all conducive conditions,
And, with fierce punishments, to reduce all harmful, malicious
enemies and obstructors with degenerate samaya instantly
to ashes!

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
DRA GEG AMUKA MARAYA PHAT!

Sensory Offerings

OM DHARMAPALA MAHA RADZA BENDZA BEGAWAN
RUDRA PANTSA KULA SAPARIWARA ARGHAM PADYAM
PUPE DHUPE ALOKE GHANDE NEWIDE SHAPTA
PRATICHAYE SOHA!

Inner Offering

OM DHARMAPALA MAHA RADZA BENDZA
BEGAWAN RUDRA PANTSA KULA SAPARIWARA
OM AH HUM!

Praise

By just recollecting you for an instant,
Outer and inner obstructions are dispelled.
O powerful five families of Gyalchen Shugden,
Bestower of the four activities,
To the Dharmapala and his entourage I bow down.

Kawang/ Kanshag

Recite this well to dissolve obstacle-creating karma, which if left unpurified, can slow our progress of Dharma attainments and work. All graphic words and descriptions are symbolic; one should learn them in detail.

HUM!
Heart’s blood drinking offerings set out like the flow of
the Ganges,
Flowers of the sense organs blossoming and clouds of
smoke gathering,
Human bile perfume, flesh and blood, and the sound of
thigh bone trumpets,
Please accept these as well as an ocean of undefiled nectar!
Also sensual objects and the seven royal objects,
The intelligent horse, elephants, frightful yaks, sheep,
and dogs,
Saffron robes, strong, hard armour and shields,
Arrows, spears, swords, and outer, inner, and secret bases,
With these clouds of offerings, both supramundane
and worldly,
O Dorje Shugden and all your wrathful entourage,
May your heart commitment be fulfilled and degeneration
restored!
Especially, each accumulated faulty deed of body, speech,
and mind
We have committed under the influence of ignorance,
Which goes against your mind, Protector,
We confess with a mind of remorse and regret.
Furthermore, transgressions of our commitments to the
Protector and entourage,
And neglect or degeneration of retreat practice,tormas,
and offerings, etc.,
We practitioners confess all of these
Within the unobjectifiable emptiness of the three spheres. (7x)

Mantra Recitation

Depending on whether one is praying for health, wealth or a combination of siddhis, one should recite three malas of the corresponding mantra and 7x of the other two mantras.

From the heart syllable of myself visualised as the Yidam,
light rays emanate. They strike the HUM syllables and
surrounding mantra garlands which, matching each deity in
colour, stand upon the sun seats at the hearts of Dharmapala
Gyalchen Shugden’s five fierce families, exhorting them,
without choice, to perform whatever desired peaceful,
increasing, powerful, or wrathful activity, without obstruction.

Main Mantra: To Attain a Combination of Siddhis

OM BENZA WIKI BITANA SOHA

Mantra for Healing

OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Mantra for Wealth

OM BENZA WIKI BITANA SOHA TSESO PALJOR LONG CHO THAMCHED PUTRIM KURU OM

Entourage Mantra

OM DHARMAPALA MAHA RADZA BENDZA BEGAWAN RUDRA PANTSA KULA SARVA SHATRUM MARAYA HUM PHAT! (7x)

(Having recited however many mantras with the successive visualisations, finally recite the hundred syllable mantra.)

OM BENZASATTO SAMAYA MANU PALAYA
BENZASATTO TENO PATITA DIDRO MAY BHAWA
SUTO KAYO MAY BHAWA SUPO KAYO MAY BHAWA
ANU RAKTO MAY BHAWA SARWA SIDDHI ME PAR YATSA
SARWA KARMA SUT TSA ME TISHTAM SHRIYAM KURU HUM
HA HA HA HA HO BHAGAWAN SARWA TATAGATA
BENZA MA MAY MUN TSA BENZA BHAWA MAHA SAMAYA SATTO
AH HUM PHET

Serkym

The serkym offering can be done as part of the short or condensed sadhana to Dorje Shugden, or as a special exhortation for activities. The offering substance can be tea, milk, yoghurt, soya milk, carbonated drinks, herbal drinks, or any kind of pure drink, and is poured at the third line of verse 1-8 and throughout verse 9. Perform the serkym offering with the conviction that the Dharmapala and entourage have actually come before oneself.

OM AH HUM (3x)
(to consecrate offerings)

HUM!
O Gurus who rain down accumulations of excellence fulfilling
our own and others’ purposes,
And Yidams who bestow all ordinary and supreme
attainments,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes!

O all hosts of heroes and dakinis of the three places,
And ocean of powerful, oath-bound Dharma protectors,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes!

And especially, supreme, supramundane Dharmapala,
Forcefully powerful, strict, and swift Dorje Shugden,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes! (7x)

O five families who unobstructedly bestow
Infinite activities of peace, increase, power, and wrath,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes!

O nine beautiful consorts, eight guiding monks,
And ten fierce, attendant young guardians, and so on,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes!

(This verse can be omitted depended on timing)

HRI
Especially, principal guardian of the Conquerors’ Teachings,
Setrap Chen along with entourage to you
This golden drink replete with all one could wish is offered;
Never waver in your protection! (7x)

O extremely fierce Kache Marpo, the strict attendant,
Executioner of those with degenerated samaya,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes! (3x)

Vow-breakers’ heart-blood purified like gold,
This drink of fully boiling serkym,
I offer to Namka Bardzin and entourage
Accepting, accomplish the yogi’s intended purpose!

(Pour the remaining serkym offering throughout this verse)

As well as the inconceivable emanations and their emanations,
Attendant deities and demons who shake the three thousand
worlds,
Through offering you this ambrosial drink which bestows bliss,
May you, having partaken, swiftly and spontaneously
accomplish our wishes!

Thus, by the force of this offering and exhortation,
May you grant your activity throughout the six time periods
And, without wavering, always protect me
And care for me like a father for his son!

And you hosts of wrathful attendants, as well,
Remember your sworn oaths of promise to Lord Dültzin
And accomplish swiftly now, without distraction,
Whatever activities I have requested!

Praise of the Protector Dorje Shugden

An excerpt from the Dorje Shugden prayer called “duelzin choe ki gyalpo choepai choka phuentsog doe gu yong khil she jawa” composed by the great Sakyapa master Kunkhyen Ngawang Kunga Lodroe.

At the early time, entering into the teaching of the Tathagata,
You rose in the form of Vinaya-holding Bhikshu,
Thus you protect all the teachings of the Sravaka-Pitaka
without exception, I prostrate to you.

In the middle, in front of many Buddhas and Bodhisattvas,
Having generated the aspiring and entering Bodhicitta,
You obtained the prophecy as a Protector of the teaching of
the Dharma,
Thus you protect all the teachings of the Bodhisattvas without
exception, to you I prostrate.

In the great mandala of the ocean of Tantras,
Initiated by Vajradhara, and receiving the samayas,
Thus you protect all the teachings of the profound Tantra
without exception, to you I prostrate.

In particular in this Northern land, surrounded by a range of
snow mountains,
Though not directly pervaded by the sun of the Buddha, yet
sustained by his compassion,
You are the Protector of all those perfect schools of Dharma, I
prostrate to you.

All the great holders of the teaching, who comment according
to one’s own views,
The entire Tripitakas, the Tantras and their commentaries,
You are the very Protector of all the holders of the Dharma,
Acting as the fulfiller of the words of those leaders,
I prostrate to you.

The legacy of the pandits, translators, dharma kings
and ministers,
All the temples constructed by them,
You are the Protector of all those seats of the Sangha without
exception, I prostrate to you.

For entire Tibet, included in upper region Ngari, central region
Ue-tsang, and lower region Dokham,
You act as the very Protector, refuge, supporter, and friend of
all people without exception,
Thus you are the very god of the snow-land country,
I prostrate to you.

The great Protector of all the Buddhas of this fortunate aeon,
Who is the eliminator of all the forces of unsuitable Mara,
Some day through showing full enlightenment as
Samyaksambuddha,
You will fulfil the deeds of a Tathagata, to you I prostrate.

In short, in all three times, uninterruptedly,
With your infinite secrets of body, speech, and mind,
All those beings who are wandering in the ocean of the cycle,
You give them the perfect state of liberation, to you I prostrate.

Thus by the power of venerating you with this ocean of
melodious praise,
Through generating delight, compassion, and benevolent
force of your mind,
Please fulfil the activity for increasing of virtues, pacifying of
disfavourable interferences,
And accomplishment of all the purposes in accordance
to Dharma.

Enthronement

For the enthronement as Uncommon Protector, we request Dorje Shugden and entourage to remain in our abode. We should also think and visualise him staying close to us, guarding and guiding us, in this and all future lives. If convenient, the masters wear their hats and, outside, light ‘sang’ for clouds of smoke offerings.

HUM!
Yogis such as myself and our entourage, to whom all
appearances, sounds, and thoughts
Arise as the deity, mantra, and truth body,
Out of that very awareness enthrone you, supreme deity,
As the relative and ultimate Vajradhara!

The Guru who reveals the excellent path of what to adopt
and abandon,
The yidam deity who grants the common and supreme
attainments,
A supreme Dharmapala who assists with the four activities,
We enthrone you as the embodiment of Guru, Yidam,
and Dharmapala!

Whoever works for the reign and temporal power
Of the Ganden palace, endowed with the eight sovereign
powers,
We enthrone you as the Protector who grants easy
accomplishment
Of whatever they wish and whatever peaceful or wrathful
activities they begin!

We enthrone you as the superior magnetising deity upon whom,
If those lamas, tulkus, and spiritual guides who bear
responsibility for the Buddha’s teachings rely,
Their long lives, glory, wealth, power, and great waves of deeds
For Lozang’s victorious doctrine will definitely be
accomplished!

Whatever community upholding the Ganden tradition relies
upon you,
Makes offerings to you, and abides in a state of pure moral
discipline,
There, increases the explanation and practice of vast study
arisen as personal instructions;
We enthrone you as the Protector of pure view and action!

If one performs the fulfilling and restoring ritual delighting
Gyalchen’s mind,
With substances and requisites of pure samaya,
One’s lineage, dominion, profits, people, and livestock
flourish;
We enthrone you as the wish-fulfilling jewel of a wealth deity!

O Deity, at the very instant you just emanate light rays,
All the powerful eight forces of worldly spirits and local
spirit lords
Swiftly accomplish the conduct of the four activities without
exception;
Therefore we enthrone you as the embodiment of all the
protecting deities who accompany beings!

Since we enthrone you as Protector in whom we entrust all,
Ourselves, master, disciples, humans, livestock, and all outer
and inner things,
Be not distracted in performing the enlightened conduct of
the four activities
From now until we attain the essence of enlightenment!

Dothey: Request for Activity of Gyalchen Dorje Shugden

Requested by Rakra Rinpoche, H.H. Kyabje Yongzin Trijang Rinpoche wrote this on the first day of the Tibetan Year of the Iron Boar.

KYE!
Manjushri in angry form,
You are the hero in terrifying role.
Main of my powerful war gods,
You are the mighty Dorje Shugden.

Affectionate when cultivated,
You treat the commitment-abiding like son (or daughter).
Powerful when beseeched,
Your ferocity is swifter than lightning.
When angry at the enemy,
You obliterate him to the seventh generation.

We your practitioners,
Pile torma1 like mountains;
Gather medicinal blood2 like sea;
Spread base substances3 like the stars.
We honour you with the first part of food and drink;
We fulfil all that you want.

I am calling you from my heart;
Lend me your ear.
I practice you all the time;
Show me sign that I have succeeded

1. Wylie: gtor ma 2. Whylie: sman rak 3. Wylie: rten rzas

Protect the command and the Teaching;
Show me your smiling face.
Be the war god in my protection;
Be my messenger and servant.
Be the fort of my protection;
Be the storekeeper of my people and possessions.
Be the day’s bodyguard;
Be the night’s watchman.
Be the cloak on my back;
Be my staff in the front.
Be the bridge over water,
And stairs on the rock.
Be those who see me off;
Be those welcoming me.
Raise me if I fall;
If I forget, remind me.
Be the doctor when I fall sick;
If poisoned, give me potent remedy.

For me, raise banners on the high points;
Blow conch-shell in cities.
If two equals debate, you should make the victor;
If two equals wrestle, you should determine the winner.
If two equals wager, you tip the winning edge;
If two equals compete in greatness, raise banners of
greatness.
Kill the vengeful enemy;
Subdue obstructors.
Liberate those holding wrong views;
Prevent ill luck and ill omen.
Introduce me to a hundred advantages;
Foil a thousand disadvantages.
Remove obstacle of my hopes;
Fulfil all objectives.

Dedication

At the conclusion of any meritorious activities such as making offerings, prayers, etc., it is essential to dedicate the merits that we have accumulated for the benefit of all sentient beings.

Completion Dedication

Precious supreme Bodhimind,
May it, where unborn, arise,
And, where born, never decline,
But increase forever more!

Precious view of Shunyata
May it, where unborn, arise,
And, where born, never decline,
But increase forever more!

May whatever virtue that I have gathered here,
Bring benefit to all beings and the Dharma,
And may it make Venerable Losang Drakpa’s
Essence teachings specially shine forever!

Prayer by Je Tsongkhapa

In all lives may I never be parted
From perfect Gurus and may I enjoy the glory of Dharma.
By perfecting the qualities of the paths and stages,
May I quickly attain the state of Vajradhara!

Dedication of Virtue

Through this virtue may I swiftly
Attain the Guru Deva’s state,
And place each and every being,
Without exception, in that state!

May all obstacles be pacified
And all good conditions be complete
For the fully pure Dharma system
Of Dharma King, Tsongkhapa, to flourish!

Because of the combined two accumulations
Of myself and others in the three times,
May the Teachings of the Conqueror Tsongkhapa
Losang Drakpa, brightly blaze forever!

Auspicious Dedication

May all be auspicious, day and night!
May auspiciousness increase both day and night
Like the sun rising to its highest in the heavens!
Three Jewels of Refuge, please bless us!
Three Jewels of Refuge, please bestow attainments!
May there be auspiciousness of the Three Jewels!

Dedication for the Guru’s Long Life

May the Venerable Guru’s life be completely stable,
May pure deeds spread to the ten directions,
And may the lamp of Lama Tsongkhapa’s Teachings,
Always remain, dispelling the darkness of the ignorance
of beings!

Yonten Shigyurma

The Foundation of All Realisations

This additional dedication prayer can be recited if time allows. During recitation, mentally review all the stages of the spiritual path and make fervent aspirations to always take fortunate rebirths in human form to continue the journey along the Lamrim path until the achievement of complete enlightenment.

Well realising that the root of the path,
The foundation for every realisation,
Is to properly rely on my kind Gurus,
Bless me to do so with great effort and devotion.

Knowing that this life of freedom, found but once,
Is difficult to gain and greatly meaningful
Bless me to develop the continual wish
All day and night to take its essence.

Mindful of death, this life disintegrates
As swiftly as a bubble in turbulent water
And after death my good and bad
Karma follows me like my shadow.

Having gained firm certainty of this,
Bless me to be ever conscientious
To abandon even the slightest harm
And practise every possible virtue.

Enjoying deceptive samsaric pleasure
Brings no contentment and is the door to all suffering.
Aware of its drawbacks, bless me to develop
A strong wish for the bliss of liberation.

With mindfulness, introspection, and great care
Induced by that pure aspiration
Bless me to make my essential practice
The Pratimoksha, root of Buddha’s teachings.

Just as I’ve fallen in this sea of suffering
So have all beings, my kind mothers;
Seeing this, bless me to train in Bodhicitta,
Taking up the burden of liberating them.

And yet, just wishing this, without practising
The three ethics, Enlightenment cannot be attained.
Knowing this well, please bless me to intensively
Strive to train in the Bodhisattva vows.

Properly analysing the correct object
And pacifying distraction to mistaken objects
Bless me to swiftly realise the path
Which unifies quiescence and special insight.

When I’m a pure vessel, trained in common paths,
Bless me to enter with perfect ease
The sacred gateway of fortunate ones,
The supreme of vehicles, Vajrayana.

Then, foundation for the two attainments
Is keeping the pure vows and commitments.
Having found unfeigned conviction in this
Bless me to guard them with my life.

Having precisely understood the essentials
Of the two stages, heart of the tantras,
Bless me to strive without break in four sessions
To practise Yoga as taught by holy Masters.

May the spiritual guides who reveal this excellent path
And the friends who practise it all live long.
Please grant blessings that outer and inner
Hindrances all be fully pacified.

In all lives may I never be parted
From perfect Masters and enjoy the glory of Dharma.
Perfecting realisations of the paths and stages,
May I swiftly gain the state of Vajradhara.

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