The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden

Oct 9, 2023 | Views: 600,593

An 18th century mural of Zhabdrung Ngawang Namgyal (1594-1651), considered the founding father of Bhutan. Surrounding him are his two attendants, while above are the two manifestations of the bodhisattva of compassion, Avalokiteshvara, and the Buddha of long life, Amitayus. Below are two forms of Tara and a Drukpa Kagyu Lama. Click on image to enlarge.

An 18th Century mural of Zhabdrung Ngawang Namgyal (1594-1651), who is considered to be the founding father of Bhutan. Surrounding him are his two attendants. Click on image to enlarge.

Bhutan – the mere mention of this remote Himalayan kingdom conjures up images of ancient white-washed dzongs (fortress monasteries), pristine forested and mountainous landscapes, a magical and mystical Buddhist culture, and helpful, friendly locals who genuinely prioritise peace and happiness over prosperity and materialism.

A map of Bhutan (click on image to enlarge)

A fiercely independent nation, Bhutan is notable for being one of the few Himalayan kingdoms to have maintained its sovereignty in spite of its geographical location. Sandwiched between the Asian giants of India and China, they have even shared a disputed border with the latter and yet, they have never been conquered by foreign forces. Some attribute Bhutan’s growth to the foresight and skilful diplomacy of its monarchy, while others believe it is due to Bhutan’s long-standing spiritual traditions and the Buddhist wisdom of its spiritual leaders.

Buddhism in Bhutan dates back to the 8^th Century when it was first introduced by Guru Rinpoche or Padmasambhava. Over the centuries, the Nyingma or “ancient” school of Buddhism was surpassed in popularity by the Drukpa Kagyu school through the efforts of spiritual masters such as:

Lama Phajo Drukgom Shigpo, who first established the Drukpa Kagyu lineage in Bhutan in the 13^th Century;
The unconventional 15^th Century mahasiddha Drukpa Kunley, one of the most famous and beloved Drukpa Kagyu teachers; and
Zhabdrung Ngawang Namgyal, the 17^th Century master who rose to become the supreme authority throughout Bhutan, both in the secular and spiritual domains, and unified the country as a single nation-state.

Lama Phajo Drukgom Shigpo, who introduced the Drukpa Kagyu lineage to Bhutan.

The Drukpa Kagyu school of Buddhism, a sub-sect of the larger Kagyu lineage, eventually became the state religion of Bhutan and today, Bhutan is often known as the “last stronghold of Vajrayana Buddhism”.

A little known fact about Bhutan’s Buddhist tradition is that notable Drukpa Kagyu masters of this nation advocated the practice of the enlightened Dharma Protector Dorje Shugden. Liturgies to Dorje Shugden can be found in the collected works of prominent high lamas whose incarnation lineages are deeply intertwined with the very fabric of Bhutan’s history. For instance, the 3^rd Drubwang Tenzin Zangpo from the Dreuley (Dre’u Lhas) incarnation lineage authored part of an early propitiation text to Dorje Shugden titled rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las ‘dod ‘jo or Petition to Dorje Shugden Tsel: Granting All Desired Activities. This text can be found in the Dorje Shugden be bum (complete collection of Dorje Shugden texts).

Likewise, the 4^th Zhabdrung Jigme Norbu, from the reincarnation lineage of Zhabdrung Ngawang Namgyal, also included extensive prayers to Dorje Shugden in his collected works (gsung ‘bum). There are two particularly noteworthy entries:

bka’ gter bsrung ma rnams la mchod cing ‘phrin las bcol ba’i rim pa khrag ‘thung khros pa’i gad rgyangs zhes bya ba bzhugs so, which is a ritual to various Dharma Protectors including Dorje Shugden (50 pages); and
rgyal chen rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las myur ‘grub zhes bya ba bzhugs so, which is a ritual devoted solely to Dorje Shugden alone (21 pages)

Place actual Jigme Norbu painting here. Click on image to enlarge.

A thangka of H.H. the 4th Zhabdrung Tulku Jigme Norbu and Dorje Shugden, the Dharma Protector he promoted to the people of Bhutan. Above him is Four-Armed Chenrezig, whom the Zhabdrung tulkus are considered to be emanations of. At the top left is Guru Rinpoche and on the right is Talo Sangngak Choling, the seat of Zhabdrung Jigme Norbu. Their names are written in the thangka in Tibetan script as is the four-line poem below:
ཆོས་སྲིད་གཉིས་ལྡན་འབྲུག་གི་རྒྱལ་ཁབ་ཏུ།།
སྤྱན་རས་གཟིགས་ཀྱི་རྣམ་སྤྲུལ་སྣ་ཚོགས་དང་།།
ཞབས་དྲུང་བཞི་པ་འཇིགས་མེད་ནོར་བུ་ཡིས།།
རྡོ་རྗེ་ཤུགས་ལྡན་འཕྲིན་ལས་རྒྱས་པར་མཛད།།
(Click on image to enlarge)

These historical texts are extremely significant for the people of Bhutan and the world at large especially in the current time when the practice of Dorje Shugden has been made out to be controversial, inappropriate and incorrect. They prove that Dorje Shugden is not a Gelug-only Dharma Protector as is often claimed but was, in fact, widely practised amongst the Kagyus (more specifically Drukpa Kagyu) as well as the Sakya and Nyingma traditions.

Furthermore, given that Dorje Shugden’s practice was endorsed and encouraged by none other than the incarnations of revered Bhutanese masters such as Zhabdrung Ngawang Namgyal and Drukpa Kunley, there can be no doubt that he is a fully enlightened Dharma Protector and that his practice is authentic and beneficial unlike what the Tibetan leadership would have us believe.

The Tibetan leadership is no stranger to painting a misleading picture of what really goes on in their community. For example, they claim to be a democracy but behind the scenes, everyone knows that His Holiness the Dalai Lama continues to operate with absolute control over the government, despite claiming to have given up secular power.

The Bhutanese leadership, on the other hand, is a real democracy with a monarchy that acts with the welfare of their people in mind. While the supreme leaders of the Tibetans try to cling on to power, the Bhutanese monarchy have done the total opposite – in July 2008, their beloved King Jigme Khesar Namgyel Wangchuck voluntarily transformed his nation from an absolute monarchy to a constitutional monarchy, with democratic elections so that the people’s voice may be heard.

The 5th Dragon King of Bhutan, Jigme Khesar Namgyel Wangchuck

Therefore in such a democracy, why have the Bhutanese banned Dorje Shugden when it was clearly promoted and practised by the 4^th incarnation of their founding father, Zhabdrung Ngawang Namgyal? The answer is quite simple – almost everything related to the Tibetan leadership has brought nothing but trouble for Bhutan.

Bhutan’s leaders have always been concerned about the trouble that the Tibetan leadership can bring to their stable society. After the attempted assassination of the Bhutanese King in the 1970s by a group of Tibetans led by the Dalai Lama’s own brother, it became clear that the Tibetan leadership would stop at nothing to destabilise Bhutan and usurp the throne.

In the case of the Dorje Shugden ban, the Bhutanese government have observed how the Tibetan leadership have misused religion to oppress and segregate a sector of their own society. To prevent the Tibetan leadership from doing the same in Bhutan, the Bhutanese government were compelled to deny an intrinsic part of their nation’s history by banning a practice, Dorje Shugden, that is intimately connected with the Bhutanese people.

The book 'Dolgyal Shugden: A History' also acknowledges that both Zhabdrung Jigme Norbu and Drubwang Tenzin Zangpo composed propitiation texts to Dorje Shugden.

The book ‘Dolgyal Shugden: A History‘ by The Dolgyal Shugden Research Society also acknowledges that both Zhabdrung Jigme Norbu and Drubwang Tenzin Zangpo composed propitiation texts to Dorje Shugden. Click on image to enlarge.

After all, operating from their headquarters in exile (Dharamsala in north India), the Tibetan leadership have successfully used the Dorje Shugden issue to drive a wedge amongst Tibetans in Tibet. Obviously the Bhutanese leadership is concerned the Tibetan government may be looking to do the same in Bhutan, and have deemed it prudent to remove any elements that the Tibetan leadership could potentially exploit to drive a similar wedge in the Bhutanese community.

The fact is that it is the Tibetan leadership causing divisions, schism and disharmony wherever they go, and it is not Dorje Shugden doing this. The current state of the Tibetan people, compared to the nation of Bhutan is proof of this — no harm came to Bhutan for their previous reliance on Dorje Shugden and to this day, they continue to prosper, develop and grow.

An old thangka painting of Dorje Shugden, atop sits Guru Rinpoche or Padmasambhava. This shows that what people say about Dorje Shugden being sectarian is not true. Click on image to enlarge.

An old thangka of Dorje Shugden, with Guru Rinpoche or Padmasambhava above him. This shows that what people say about Dorje Shugden being sectarian is not true. This thangka brings together various deities of different sects and illustrates how Dorje Shugden protects everyone regardless of their sect. Click on image to enlarge. For a description of the deities, click here.

So how come Tibet was lost and has not been regained? Bhutan’s example shows that it had nothing to do with Dorje Shugden, and everything to do with poor leadership; practising Dorje Shugden did not cause the Tibetans to lose their country and giving it up did not lead to its return, and Bhutan’s example emphasises this. Saying that Dorje Shugden causes disharmony or that he is sectarian, is precisely the type of harmful misinformation that the Tibetan leadership have caused with their campaign against the practice of Dorje Shugden whom, as we will see, has strong links to the Kingdom of Bhutan.

Another baseless claim by the Tibetan leadership is that Dorje Shugden is a Gelug-only Protector who harms other lineages. Yet, the very fact that Dorje Shugden was relied upon by the Drukpa Kagyus proves that he is not sectarian because if he were, then why would a Drukpa Kagyu high lama like Zhabdrung Jigme Norbu promote him, compose prayers for him and include him in his vast writings? Drukpa Kagyu lamas would never promote anything that could hurt their own lineage. Therefore Zhabdrung Jigme Norbu promoting Dorje Shugden tells you he felt it is a beneficial practice for Drukpa Kagyu adherents and it does not contradict any other teachings or practices within the Drukpa Kagyu lineage. It would mean the Drukpa Kagyu lama, Zhabdrung Jigme Norbu knows that Dorje Shugden protects, assists and helps all who call upon him, no matter who you are and what sect you belong to.

Hence it is truly an insult to the Bhutanese people that the Tibetan government degrades one of Bhutan’s historical Dharma Protectors as being sectarian. It is also offensive when the Tibetan government demeans the choice of one of Bhutan’s greatest lamas to encourage the practice of Dorje Shugden. The Tibetan leadership should not say that Zhabdrung Jigme Norbu promoted a sectarian practice, that he propitiated an evil spirit, that he was wrong and only the Tibetan leadership are correct on the nature of Dorje Shugden. It is not possible that Zhabdrung Jigme Norbu, the reincarnation of a lama who established the Bhutanese state, could write prayers to an ‘evil’ Dorje Shugden and recommend the practice of this so-called ‘Gelug-only’ Protector in the Drukpa Kagyu country of Bhutan.

Images of Zhabdrung Ngawang Namgyal can be found in monasteries and homes all over Bhutan

Therefore it is with great pleasure that I bring to you the writings of Zhabdrung Jigme Norbu, the 4^th mind emanation of the great Zhabdrung Ngawang Namgyal, who founded the modern Bhutanese nation. As the reincarnation of Bhutan’s highest-ranking lama whose images can be seen all over the country, Zhabdrung Jigme Norbu’s writings clearly show that there is nothing wrong with Dorje Shugden and he is not sectarian. His Holiness the 4^th Zhabdrung Rinpoche Jetsun Jigme Norbu is highly attained and cannot be wrong about Dorje Shugden. He will have the clairvoyant power to see that Dorje Shugden is none other than Manjushri.

I am very happy to make available for the world this aspect of Bhutanese culture which not many people know about. For the great nation of Bhutan, it is a chance to reclaim and reconnect with this lost part of their rich history that was swept away by the sands of Tibetan politics. I very much wish the best for the Kingdom of Bhutan, and offer my prayers for His Majesty King Jigme Khesar Namgyel Wangchuck and the royal family’s long life, good health and prosperity. May you always have the resources and conditions for the continuance of your good governance for the welfare of the Bhutanese people.

Tsem Rinpoche

Bhutan: An Overview

Paro Taktsang or Tiger’s Nest Monastery, one of Bhutan’s most sacred sites. Guru Rinpoche is believed to have flown here on a tiger and meditated for four months.

The Kingdom of Bhutan is a landlocked country located in the eastern Himalayas in what is known as South Asia. It shares borders with the Tibet Autonomous Region (TAR) in the north, the northern Indian state of Sikkim and the Chumbi Valley of TAR in the West, and the Indian states of Arunachal Pradesh, Assam and North Bengal in the East and South respectively. Thimphu is the capital and the largest city, while Phuntsholing is the financial centre.

In the 17^th Century, Bhutan became officially known as Druk-yul, which means ‘Land of the Thunder Dragon’ or ‘Country of the Drukpa Lineage’. The kingdom’s first spiritual and temporal leader was Zhabdrung Ngawang Namgyal, who united the warring fiefdoms, consolidated power and governed the country as a Buddhist theocracy.

After Zhabdrung Ngawang Namgyal’s passing, his system of governance eroded and a civil war broke out in the 19^th Century. Ugyen Wangchuck emerged from the in-fighting as the most powerful individual in the kingdom and, in 1907, established the ruling Wangchuck Dynasty that has remained on the throne until today. This first Dragon King (Druk Gyalpo) had the foresight to develop closer strategic relations with the British Empire, positioning Bhutan as the buffer between British-India and Tibet.

Ugyen Wangchuk, the 1st King of Bhutan.

The second Dragon King Jigme Wangchuck developed similar relations with the newly-independent India, continuing to protect the Kingdom’s sovereignty while being guided in its international relations. The third Dragon King Jigme Dorji Wangchuck further improved diplomatic relations with India, particularly in the wake of the Tibetan Uprising in 1959, and surefootedly guided Bhutan out of its self-imposed isolation.

The reign of the fourth Dragon King Jigme Singye Wangchuck marked yet another turning point in Bhutan’s closed-door policies which saw renewed modernisation efforts and the introduction of democracy. Under the rule of the fifth Dragon King Jigme Khesar Namgyel Wangchuck, the kingdom of Bhutan transitioned from an absolute monarchy to a constitutional monarchy in 2008 and held its first elections.

The Rise of Buddhism and the Drukpa Kagyu Lineage in Bhutan

The Tibetan king Songtsen Gampo built the first Buddhist temples in Bhutan

According to historical annals, Buddhism was first introduced to the Bhutanese region in the 7^th Century AD by the Tibetan king Songtsen Gampo, who commissioned the construction of the first Buddhist temples in Bhutan.

Buddhism was further entrenched during the reign of King Sindhu Raja of the Kingdom of Bumthang, who invited the Buddhist saint Padmasambhava to Bhutan to cure him of a mysterious illness brought on by an offended local deity. During this and two more visits to Bhutan, Padmasambhava meditated at various sites around the region and introduced the Sutra and Vajrayana teachings, which later came to be known as the Nyingma school of Tibetan Buddhism. For a time, this became the dominant religion of the country.

In the 12^th Century, Tsangpa Gyare Yeshi Dorje became the progenitor of the Drukpa Kagyu lineage in western Tibet. He established the main seat of the Drukpa lineage at Ralung in Tsang, Tibet and it went on to become the seat of the Gyalwang Drukpas, the heads of the lineage of which Tsangpa Gyare was the first.

In the late 16^th Century, following the passing of the 4^th Gyalwang Drukpa Kunkhyen Pema Karpo, two rival claimants for the throne emerged. The King of Tsang favoured one of the claimants, Pagsam Wangpo, who was eventually enthroned as the 5^th Gyalwang Drukpa. To avoid persecution by the Tsang King, the rival claimant Zhabdrung Ngawang Namgyal had no choice but to flee. He travelled south to Bhutan in accordance to an auspicious omen, where he subdued the feudal states, unified the country and established the Drukpa Kagyu lineage as the preeminent Buddhist school.

A statue of Zhabrung Ngawang Namgyel is enshrined at Simtokha Dzong

A statue of Zhabdrung Ngawang Namgyal is enshrined at Simtokha Dzong

From that time onwards, the Drukpa lineage has been divided into the Northern Drukpa branch led by the Gyalwang Drukpa in Tibet and the Southern Drukpa branch based in Bhutan, headed by Zhabdrung Ngawang Namgyal’s line of incarnations. Zhabdrung Ngawang Namgyal also established the office of the Je Khenpos, the spiritual regents of Bhutan.

Looking back across the centuries, we can see that the development of the Drukpa Kagyu Buddhist tradition and the formation of the modern Bhutanese nation are strongly interconnected. Thus, it comes as no surprise that Bhutan’s national identity draws heavily upon both secular and spiritual figures throughout its history. In fact, the very religious personages to whom important Dorje Shugden texts are attributed are also greatly revered in this manner.

The Zhabdrung Incarnation Lineage

Zhabdrung Ngawang Namgyal
1st – 3rd Zhabdrung Mind Emanations
4th Zhabdrung Jigme Norbu
Prayers to Dorje Shugden
Scriptures
Gallery

Zhabdrung Ngawang Namgyal (1594-1651)

The founding father of Bhutan

A statue of Zhabdrung Ngawang Namgyal is kept in Nangkor Lhakhang as a relic. There is a small stupa to the left and a pair of trumpet to the right of the statue.

This statue of Zhabdrung Ngawang Namgyal is venerated in Nangkor Lhakhang as a relic.

The most important incarnation line in Bhutan is that of the Zhabdrung tulkus and no story of Bhutan would be complete without mentioning Zhabdrung Ngawang Namgyal. Zhabdrung Ngawang Namgyal was the 18^th throne-holder of Ralung Monastery and the hereditary prince of Ralung. On his father’s side, he counts amongst his noble ancestors Tsangpa Gyare, who was the first Gyalwang Drukpa. He is believed to be an emanation of Chenrezig, the Buddha of Compassion, and his preceding incarnations are said to include notable figures such as the Tibetan king Songtsen Gampo and Gampopa Sonam Rinchen, the most important student of Jetsun Milarepa.

Previously a candidate for the throne of the 5^th Gyalwang Drukpa, Zhabdrung Ngawang Namgyal fled to Bhutan, inspired by a vision of his Dharma Protector Mahakala in the form of a raven, to escape the persecution of the Tsang King. His coming was also prophesied by none other than Padmasambhava himself. He was the first to unify Bhutan and is widely considered to be the founding father of the modern Bhutanese state. He ruled Bhutan as its temporal and spiritual leader for 35 years, and his position and authority within Bhutan is comparable to that of the Dalai Lamas within Tibet.

A statue of Zhabdrung Ngawang Namgyal

To protect the nation against Tibetan military incursions from the Tsang King and, later, the 5^th Dalai Lama’s government, he built a string of impregnable dzongs across the Bhutanese landscape, many of which are still in use today as active centres of religious and secular administration.

He also developed and proclaimed the Tsa Yig, a codified legal system that brought the local warlords under centralised control, and established a unique system of government whereby the balance of power is split between the Desi, who is responsible for the civil administration of the country, and the Je Khenpo, who is responsible for spiritual and monastic affairs. The Desi’s role has since been replaced by the Bhutanese monarchy in 1907.

So important was Zhabdrung Ngawang Namgyal to Bhutanese stability that they kept his death a secret. After his passing in 1651, it was announced that he had entered a strict retreat and the Bhutanese leadership continued to issue edicts in his name until 1705, in order to maintain the stability of the nation. Today, the passing of Zhabdrung Ngawang Namgyal is celebrated as a national holiday and this falls on the 10^th day of the 3^rd lunar month of the Bhutanese calendar.

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

ཕྱི་ལྟར་གསང་བདག་ཁྲོས་པའི་གར་འཆང་ཞིང༌། །
ནང་དུ་མཁྱེན་རབ་ངག་གི་དབང་ཕྱུག་གྲུབ། །
གསང་བར་སྙིང་རྗེའི་ལྷ་དང་མི་གཉིས་པ། །
ཞབས་དྲུང་ཆོས་ཀྱི་རྒྱལ་པོར་གུས་པས་འདུད། །

His outer aspect is that of the Lord of Secrets, Vajrapani,
His inner nature is that of the Lord of Speech, Manjushri,
His secret nature is indivisible from the Lord of Compassion, Chenrezig,
King of Dharma, Zhabdrung, I pay homage.

His father’s name was Mipham Tenpai Nyima and his mother’s name was Sonam Pel. Such were their names. He was born in 1594, in the Tibetan Wood Horse year of the 10^th Rabjung (in the Chinese-Tibetan and White Conch Dictionaries, his birth year is recorded as one year earlier).

Mipham Tenpai Nyima, the father of Zhabdrung Ngawang Namgyal.

When Kunkhyen Pema Karpo [Zhabdrung Ngawang Namgyal’s previous incarnation] met Mipham Tenpai Nyima, they had a conversation. During their conversation, Pema Karpo said that he would like to go to India for his next incarnation. Mipham Tenpai Nyima said, “Please come to Tibet for the sake of my followers.”

Pema Karpo accepted and said, “It is possible that my patriarchal lineage will take rebirth as your son.” And so Kunkhyen Pema Karpo emanated as Mipham Tenpai Nyima’s son.

The birth-obtained imprints of his previous life (skyes thob), and the imprints of knowledge that can be obtained by learning (sbyang thob), were awoken from an early age. At the age of eight, he received upasaka (layman) vows from Mipham Chögyal as well as the name Ngawang Namgyal. He received teachings from his father, grandfather, Khedrub Lhawang Lodro, Je Tulku Pekar Wangpo, Kongpo Rigzin Nyingpo and many other teachers, on the Old and New Schools of Buddhism (gsar rnying) [the New Schools are Kagyu, Sakya and Gelug; the Old School refers to Nyingma] as well as the entirety of his own tradition.

His enthronement ceremony in Ralung Monastery took place when he was 13 years old. He received the name Drukpa Ngawang Tenzin Namgyal Jigme Dakpa.

Kunkhyen Pema Karpo had two different incarnations, Gyalwa Pagsam Wangpo and Ngawang Namgyal. Because there were two incarnations, this led to great resentment and discord in their monastery and their tradition.

Simtokha Dzong, legend has it that the site was inhabited by demons therefore Zhabdrung subdued one particular demon and enclosed it in a rock. The dzong was built over this rock thus deriving the name sinmo (demon), do (stomach), and kha (on) – the dzong on top of the demon’s stomach. It was built in 1629.

Simtokha Dzong in Thimphu, Bhutan. Legend has it that Zhabdrung Ngawang Namgyal subdued one of the demons inhabiting the site and enclosed it in a rock. The dzong was built over this rock thus giving it its name ‘sinmo’ (demon), ‘do’ (stomach), and ‘kha’ (on) – the dzong on top of the demon’s stomach. It was built in 1629.

Desi Tsangpa’s rule of law at the time was very strict, which made Ngawang Namgyal’s mind very angry and frustrated so he left. In 1616, he went to the state of Khashi [the Southern Mon country of the Four Approaches, now Bumdeling in eastern Bhutan]. When he was 27 years old, he established Chagri Dorjeden Monastery [Cheri Monastery].

When he was 30 years old, he entered into a three-year strict solitary retreat at the Cave of the Subjugation of Mara near to Chagri [Düdül Phuk, located in Labchi], sustaining himself by extracting the essence of flowers [also known as me tok gi bchud len — ‘chulen‘ is the practice of extracting the essence of an object, in this case flowers (metok)]. He gained attainments according to the ten signs and eight qualities of successful practice, as described within the Yoga of Combining and Transference (bsre ‘pho) [representing the essence of the Six Yogas of Naropa]. Especially, the oath-bound Protectors fell under his command. Due to his many wrathful activities, he was given the name Thuchen (Powerful) Ngawang Dudjom Dorje.

At the age of 36, between Thed and Thimphu, he established the monastery of Sangngag Zhabdon Phodrang [also known as Simtokha Dzong].

At Chagri Monastery, when he was 40 years old, he received full monk ordination vows from Yongdzin Lhawang Lodro.

Chagri Dorjeden Monastery or also known as Cheri Monastery, is a hermitage and monastery in the Upper Thimphu valley in Bhutan. It was built in 1619 by Zhabdrung Ngawang Namgyel as his first monastery in Bhutan, where he established the first monastic body.

Chagri Dorjeden Monastery, also known as Cheri Monastery, is a hermitage and monastery in Bhutan’s Upper Thimphu Valley. It was built in 1619 by Zhabdrung Ngawang Namgyal as his first monastery in Bhutan. It is also where he established the first monastic body.

At the age of 44, in 1637 corresponding with the Tibetan Fire Ox year, in a wooded district in the southern direction, he established the second palace monastery, a place of ravishing beautiful flowers known as Palpungthang Dewa Chenpo Dharma Gandro.

From then onwards, he transformed into a golden wheel of Dharma, emerging as a spiritual and secular leader. He conquered conflicting factions, making them his subjects and bringing them under his rule.

When he was 45 years old, he established Wangdue Chokyi Phodrang, including a main cathedral (gtsug lag khang), a prayer hall, a large fortress monastery (rdzong chen), and many Dharma institutions. Since they are the foundation of Buddha’s teachings, he opened the doors for many monks of pure conduct to enter. He spread sutric and tantric education, as well as the general and specific aspects of Buddha’s teachings.

In brief, he established the law to put an end to lawlessness. He converted the land into Bhutan, a nation with religious and secular rule. In the past, they were known as the primitive Mon area; from then onwards, they became known by their Dharma name, universally known as Bhutan.

Furthermore, Kunkhyen Pema Karpo [also known as Kunkhyen Pundra Rika] predicted that in the future, at the southern wooded district and the northern land of snows, his two reincarnations will be reborn to spread the Drukpa lineage. This unmistaken prediction is unquestioningly accepted by all learned scholars and senior past masters of the Drukpa system.

A mural painting of Zhabdrung Ngawang Namgyal

A wall mural of Zhabdrung Ngawang Namgyal

Before he became a monk, he had a son by the name of Jamphel Dorje. Thereafter, the Drukpa tradition continued as an emanation lineage and not as a patriarchal lineage.

Through his spiritual and secular works, he spread the four activities [calm, increase, power and wrath]. In 1651, when he was 58 years old, on the 10^th day of the 3^rd month of the Tibetan Iron Rabbit year, he passed instructions to Desi Umze Chenmo Tenzin Drukgyal and Je Drungpa Damchoe Gyaltsen on how to take care of the country spiritually and secularly. After that, he entered clear light meditation (thugs dam).

The following were his students who held his tantric lineage:

Khenchen Pekar Jungnye
Gelong Dechen Lhundrub
Drubtho Jinpa Gyaltsen
Jathang Pekar Tashi

The following were his students who held his tradition [cultural] lineage:

Drung Damchoe Gyaltsen
Khenpo Sonam Oser
Sakya Oser
Trinley Drukgyal

His main heart disciple was Gyalse Ngawang Tenzin Rabgye. Amongst his other close students were the two tulkus, Tulku Trinley Pelpar and Tulku Sherab Gyaltsen who are able to benefit others, as well as Drupchen Ngawang Samten and so on, who were scholars, siddhas, gained attainments and were great masters.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 319. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 320. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 321. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 322. Click on image to enlarge.

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The Zhabdrung lineage is known for incarnating as body, speech and mind emanations. In accordance with tradition, the mind emanation is recognised as the unmistaken incarnation of Zhabdrung Ngawang Namgyal.

Zhabdrung Ngawang Namgyal is considered the main incarnation or main emanator, but within the Zhabdrung lineage he is not counted as the first. When referring to the 1^st, 2^nd, 3^rd Zhabdrung and so on, this manner of numbering begins with the incarnation immediately after Zhabdrung Ngawang Namgyal.

The Zhabdrung incarnation lineage. Click on image to enlarge.

Zhabdrung Jigme Dakpa I (1724-1761)

The 1st mind emanation of Zhabdrung

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

This is the biography of Jigme Dakpa I, the 1^st mind emanation of Zhabdrung. In 1724, corresponding with the Tibetan Wood Dragon year of the 12^th Rabjung, he was born at one of the four mountain ranges of Tibet known as Yoru [an ancient district of central Tibet; now Dranang, Tibet].

He ascended to the lion’s throne at the age of 23 upon his enthronement ceremony. Jigme Dakpa received his novice and full monk ordination vows from Kensur Ngawang Trinley and Khenpo Tripa Thubwang Sakya Rinchen.

Jigme Dakpa received a common and uncommon education, studying under Khenpo Tripa, His Holiness Tritul Mipham Wangpo, Dorlob Tenzin Chögyal, and so on and from these lamas, he also received extremely uncommon ripening and liberation instructions.

When Jigme Dakpa was 25 years old, he entered into retreat according to the Kagyu tradition in Chagri Monastery. For the next three years, he practised the generation and completion stages of tantra, gaining the highest attainments from his practice.

After he arose from his meditation, his activities for sentient beings led to the flourishing and spread of Buddhadharma. However, someone with the qualities of a crocodile was jealous of Jigme Dakpa’s deeds. After consuming poison that was added to his food, Jigme Dakpa passed away in 1761, during the Tibetan Iron Snake year. He was 38.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 325. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 326. Click on image to enlarge.

Zhabdrung Chökyi Gyaltsen (1762-1788)

The 2nd mind emanation of Zhabdrung

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 326. Click on image to enlarge.

This is the biography of Chökyi Gyaltsen, the 2^nd mind emanation of Zhabdrung. He was born in Yarlung, Chongye (Tibet) in 1762, corresponding with the Tibetan Water Horse year of the 13^th Rabjung. He was enthroned at a young age and from Khenpo Yonten Thaye, he received novice monk ordination vows. From Yongdzin Kunzang Gyaltsen, he received the full monk ordination vows.

At the time he was receiving his sutric and tantric education, a person with a jealous mind appeared and wanted to kill Chökyi Gyaltsen. He added poison to Chökyi Gyaltsen’s food and after consuming it, Chökyi Gyaltsen passed away in 1788 at the age of 27.

Zhabdrung Jigme Dakpa II (1791-1830)

The 3rd mind emanation of Zhabdrung

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

This is the biography of Jigme Dakpa II, the 3^rd mind emanation of Zhabdrung. He was born in the eastern part of Khashi in a place called ‘On.

He was born in 1791, corresponding with the Tibetan Iron Pig year of the 13^th Rabjung. At an early age, he was enthroned and ascended to the lion’s throne. From Khenpo Jamyang Gyaltsen, he received his education, from the Vinaya to sutric and tantric education, as well as the ripening and liberation instructions. From Yongdzin Jigme Gyaltsen, he received instructions on the generation and completion stages of tantra, and practised under his tutelage.

At Tritul Jigme Sangay’s monastery known as Talo Sangngak Choling, Jigme Dakpa expanded the main cathedral (gtsug lag khang) and later, he took over responsibility for the whole monastery. He invited a Dharma Protector from Samye Monastery and erected a Protector house for them.

At the age of 20, in the Tibetan Iron Horse year, Jigme Dakpa assumed the secular and spiritual responsibilities of the state. At that time, people with bad intent created conflict between him and the 3^rd speech emanation of Zhabdrung, Yeshe Gyaltsen. Because of this, Jigme Dakpa manifested great disappointment and at the age of 21, he resigned from his position as leader of the state.

He returned to his previous monastery, where he resumed his studies and practice in a steadfast manner. Finally, in 1830, he passed away at the age of 40 during the Tibetan Iron Tiger year.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 326. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 327. Click on image to enlarge.

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Zhabdrung Jigme Norbu (1831-1861)

The 4th mind emanation of Zhabdrung

His Holiness the 4th Zhabdrung Rinpoche Jetsun Jigme Norbu

Zhabdrung Jigme Norbu was born at Drametse in eastern Bhutan in 1831, the Tibetan Iron Rabbit year. His father was Tenzin Chögyal and his mother was Yungdrunggi Gyalmo. Through his father’s side, he was descended from Drakpa Gyaltsen, the mind emanation of the great Bhutanese Nyingma tertön Pema Lingpa.

As a young boy, he was identified as the unmistaken incarnation of the 3^rd Zhabdrung Jigme Drakpa, making him the fourth incarnation of the great Zhabdrung Ngawang Namgyal. He was then invited to the capital and formally enthroned.

Jampel Sherab Gyaltsen, one of Zhabdrung Jigme Norbu’s main teachers and the 25th Je Khenpo of Bhutan.

He received instructions on the ripening and liberation teachings from the 25^th Je Khenpo Jampel Sherab Gyaltsen and the 31^st Je Khenpo Yonten Gyaltsen. He also received full monastic ordination from Jampel Sherab Gyaltsen. His other main teachers were Pema Zangpo, who served as the 27^th and 29^th Je Khenpo and Jampel Gyatso, the 30^th Je Khenpo.

At the recommendation of the Central Monk Body, Zhabdrung Jigme Norbu was enthroned in Thimphu as Desi in the summer of 1850. To this, he is said to have remarked that “he was made a horse herder even before he is capable of being a goat herder.”

During his tenure as Desi, Zhabdrung Jigme Norbu fell seriously ill with smallpox while performing a ritual of expulsion. However, he recovered after some pujas were done for him. A short time thereafter, he fell off a hill in Tashichho Dzong after the rock he was sitting on rolled down the slope. Thinking he was going to die, he prayed to his Guru. However, he miraculously survived with only minor bruising on his right hip.

Tashichho Dzong, which became the main seat of the Southern Drukpa Kagyu tradition in the 17th Century.

These incidents weighed heavily on the young Zhabdrung Jigme Norbu’s mind. Barely 21 years old, he had lost both his parents and many other people close to him including two teachers and five patrons. Growing increasingly tired of worldly stress and the responsibilities of leading a nation, he developed a deep desire to abandon worldly existence for purely spiritual pursuits. In one of his poems, he wrote:

Since my birth, until now
Twenty whole years have passed.
A hundred tribulations of others
Couldn’t compare to a single cause for my angst.
Should [tragedies] fall on others
As they fall on me,
This body would crumble into a heap of dust.

In any case, Zhabdrung Jigme Norbu’s appointment as Desi was short-lived as it was a period of civil strife in Bhutan with two opposing factions (and two Desis) ruling from Thimphu and Punakha respectively. He became the subject of a political coup and was forced to resign just over a year later in 1852.

Preferring to practise as a layperson, Zhabdrung Jigme Norbu decided not to remain ordained and instead took on a consort to engage in the advanced practices of Mahamudra. He fathered a daughter, Rinchen Tsomo, with his wife Dechen Tsomo. Unfortunately, this was not well-received by the Bhutanese people of the time.

Talo Sangngak Choling, where Jigme Norbu's traditional seat was.

Talo Sangngak Choling, Zhabdrung Jigme Norbu’s traditional seat.

Facing a decline in his reputation on both political and spiritual fronts and a loss of financial support, he decided to leave his traditional seat at Talo Sangngak Choling for a long pilgrimage in Tibet. He wrote:

With crafty power of speech,
They say this land belongs to you.
In effect, through canny designs, they rob me
Of wealth, power and domain.
When such shameless bad people fill this country,
What choice do I, a lowly mendicant, have
Other than occupy myself with a tour of holy sites?

The Manchu Emperor Xianfeng

Zhabdrung Jigme Norbu remained for some time in Lhasa, where he was accorded great hospitality by Reting Rinpoche Ngawang Yeshe, who ruled as regent during the minority of the 12^th Dalai Lama. He also received the title of Drukpa Erdeni from the Manchu Emperor Xianfeng.

While in exile, Zhabdrung Jigme Norbu is said to have created a replica of Punakha Dzong out of tsampa in his teacup and poured some butter tea on one side, remarking, “If I wished, I could make Punakha Dzong wash away like this.” In 1863, Punakha Dzong was partially washed away by a great flood.

Later, Zhabdrung Jigme Norbu returned to Gorina in Paro, the monastery of his teacher Jampel Sherab Gyaltsen, where he entered clear light in 1861, the Iron-Bird year. He was only 31 years old at the time.

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

This is the biography of Jigme Norbu, the 4^th mind emanation of Zhabdrung. He was born in Khashi in the eastern direction in Drametse in 1831, corresponding with the Tibetan Iron Rabbit year of the 14^th Rabjung.

His enthronement ceremony took place when he was young. From Khenpo Jamphel Sherab Gyaltsen, Yongdzin Yonten Gyaltsen and so on, he received the ripening and liberation instructions. After he finished practising the generation stage of tantra, while he was practising the completion stage, an ordinary person with jealous intent directed verbal abuse at him. Jigme Norbu manifested disappointment and left for Tibet.

Upon his return, he went to his teacher’s monastery Gorina (sgo ri nang) in Paro. At the age of 31, in 1861 corresponding with the Tibetan Iron Bird year, he passed away.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 327. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 328. Click on image to enlarge.

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Zhabdrung Jigme Norbu’s Prayers to Dorje Shugden

A wall mural of Zhabdrung Jigme Norbu

The collected works (gsung ‘bum) of Zhabdrung Jigme Norbu, the 4^th mind incarnation of Zhabdrung Ngawang Namgyal, totalling 1071 pages, have been published by the National Library of Bhutan. Within these collected works are two liturgies pertaining to Dorje Shugden.

The first liturgy belongs within the ‘Na’ (ན་) volume (pages 735-785) and it is a ‘Request for Fulfilment of Activities to All Protectors‘ or bka’ gter bsrung ma rnams la mchod cing ‘phrin las bcol ba’i rim pa khrag ‘thung khros pa’i gad rgyangs zhes bya ba bzhugs so.

This ‘Request for Fulfilment of Activities to All Protectors’ (including Dorje Shugden) was composed by the 4th Zhabdrung Tulku Jigme Norbu. This 50-page text forms Volume ན (NA) of Zhabdrung Jigme Norbu’s Collected Works. Click on image to enlarge.

The first part of this extensive 50-page liturgy petitions a number of Dharma Protectors including Mahakala, Palden Lhamo, Tsering Chenga, Zadü Chenpo, Zhing Kyongma, Phama Busum, Tsiu Marpo, Jatri Tsengo, Dorje Shugden and Jagpa Melen.

The colophon states that Zhabdrung Jigme Norbu, under the pen name of Mipham Chime Wangchug Zilnon Pema Wangdrag Tsel (or simply ‘Chime Wangchug’ in short, which is listed as one of his known aliases in the Buddhist Digital Resource Center website), composed this text when he was 27 years old in Phuntsog Dekyil, the main hall at the monastery of Ngenlung Sangwa Chenpo Zhelmey Khang.

Authorship of the first part of the liturgy is clearly attributed to Zhabdrung Jigme Norbu under his alias Chime Wangchug. Click on image to enlarge

Volume ན includes prayers to Dorje Shugden and authorship is clearly attributed to Zhabdrung Jigme Norbu under his alias Dorje Chechog Düpa Tsel. Click on image to enlarge

Authorship of the second part of the liturgy is clearly attributed to Zhabdrung Jigme Norbu under his alias Dorje Chechog Düpa Tsel. Click on image to enlarge.

Dorje Chechog Düpa Tsel is listed as one of Jigme Norbu's known aliases in the Buddhist Digital Resource Center website. Click on image to enlarge.

Both ‘Chime Wangchug’ and ‘Dorje Chechog Düpa Tsel’ are listed as Zhabdrung Jigme Norbu’s known aliases in the Buddhist Digital Resource Center website. Click on image to enlarge.

The second part of the liturgy is a daily torma offering ritual to the Dharma Protectors including Dorje Shugden. The colophon states that Zhabdrung Jigme Norbu, under the pen name of Dorje Chechog Düpa Tsel (also listed as one of his known aliases in the Buddhist Digital Resource Center website), was requested by Dagmo Kelzang Karma Tsomo to compose a concise ritual to the various Protector deities as she had great faith in these Dharmapalas.

A point to note in Volume ‘Na’ (ན་) is that Dorje Shugden is invoked from Lanka and Lhasa. The reference to Lanka appears to be based on another Dorje Shugden liturgy composed by Drubwang Tenzin Zangpo, another Drukpa Kagyu master. The introduction also mentions Padmasambhava in the form of Pema Thotreng (pad ma thod ‘phreng) or ‘Powerful Lotus of the Garland of Skulls’, the Bhutanese Nyingma tertön Pema Lingpa, other followers of this tradition and their protectors.

The other liturgy in Zhabdrung Jigme Norbu’s collected works is an extensive fulfilment ritual (bskang gsol) to Dorje Shugden that can be found within the ‘Pha’ (ཕ་) volume on pages 910-930. This 21-page liturgy called rgyal chen rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las myur ‘grub zhes bya ba bzhugs so follows the traditional format of petitions to the Dharma Protectors and consists of the visualisation, invocation, offering, torma, praise, fulfilment offering (bskang ba), confession and enthronement sections.

Within Volume ཕ (PHA) of Zhabdrung Jigme Norbu’s collected works, there is also a standalone fulfilment ritual (21 pages) devoted to Dorje Shugden alone! Click on image to enlarge.

Once again, this fulfilment ritual begins with a verse of prostration to “Maha Guru Padmasambhava, manifestation of all Buddhas of the three times” and many other references to Padmasambhava throughout. Given that Padmasambhava is predominantly practised in the Nyingma and Drukpa Kagyu traditions of Tibetan Buddhism, any attempt to claim that Dorje Shugden’s practice is sectarian in nature and biased against the Nyingmas is clearly false and a lie.

Padmasambhava in the form of Guru Pema Thotreng Tsel. In his writings, Zhabdrung Jigme Norbu praises both Padmasambhava and Dorje Shugden, and even requests Dorje Shugden to protect the doctrine of Padmasambhava.

If Dorje Shugden’s practice was indeed sectarian, ‘evil’ and harmful, why would this Drukpa Kagyu high lama, whose incarnation lineage includes the very founder of the Bhutanese state, compose not one but two prayers to Dorje Shugden and include these writings in his vast collection of works? Why would he praise both Guru Padmasambhava and Dorje Shugden in the same verse AND make requests to Dorje Shugden to protect the doctrine of Padmasambhava? Clearly, there is a higher purpose and a more intricate connection between Padmasambhava and Dorje Shugden than is immediately apparent to the eye.

For instance:

Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.

The corresponding verse in Tibetan, click on image to enlarge.

And:

Fully empowered and vajra-sealed
By deathless Vidyadhara Vajrakapalamalin [Garland of Skulls Guru Rinpoche],
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.

The corresponding verse in Tibetan, click on image to enlarge.

Zhabdrung Jigme Norbu also makes a particular reference to Dorje Shugden as the great Protector who is the embodiment of all the Buddhas’ power. This is an indisputable indication of Dorje Shugden’s Buddha-nature, and the fact that Dorje Shugden is a fully enlightened being and not a demon as the Tibetan leadership would like to mislead us into believing.

The Zhabdrung incarnations are the highest lamas in Bhutan and their images can be found in monasteries and homes across the country. It is impossible that this revered Drukpa Kagyu high lama, whose incarnations are believed to be emanations of Chenrezig, could have made a mistake in spreading and recommending a so-called “Gelugpa-only” Protector practice to the people of Bhutan. It can only mean that Dorje Shugden’s practice is beneficial and that he protects, assists and helps all who call upon him NO MATTER who they are and what sect they belong to.

Both the Zhabdrung tulkus and the Dalai Lamas are believed to be emanations of Chenrezig. How can one emanation of Chenrezig praise Dorje Shugden as the embodiment of all the Buddhas’ power while the other says Dorje Shugden is a harmful spirit?

Another point of note is that the initial portion of this liturgy seems to have been lifted from Drubwang Tenzin Zangpo’s composition, with minor amendments. This clearly shows that Dorje Shugden liturgies were well-circulated amongst the Drukpa Kagyu high lamas.

Furthermore, the fact that “ordinary” practitioners such as Dagmo Kelzang Karma Tsomo made requests for Dorje Shugden prayers to be composed proves that Dorje Shugden practice was once well-established in the Drukpa Kagyu country of Bhutan, contrary to claims that his practice is a Gelug-only one and only practised by a minority of Tibetans. The fact is that Dorje Shugden’s practice was so widespread that it even crossed the southern border into Bhutan where it was absorbed into the Drukpa Kagyu collection of scriptures and teachings.

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Extracted from Zhabdrung Jigme Norbu’s Sungbum

Volume ན

Volume ‘Na’ (ན་) of Zhabdrung Jigme Norbu’s collected works is a request for fulfilment of activities to a number of Dharma Protectors such as Mahakala, Palden Lhamo, Tsering Chenga and so forth. Dorje Shugden is also included as one of the Dharma Protectors within this 50-page volume, which was composed by the 4^th Zhabdrung Jigme Norbu himself.

Click here to download Volume ན.

Click on image to enlarge

Click here to download Volume ན.

Volume ཕ

Volume ‘Pha’ (ཕ་) of Zhabdrung Jigme Norbu’s collected works is a compilation of standalone prayers to over 25 different Dharma Protectors. One of these prayers is a complete fulfilment ritual (kangso) to Dorje Shugden alone, which was also composed by the 4^th Zhabdrung Jigme Norbu himself.

Click here to download this section of Volume ཕ.

Click on image to enlarge

Click here to download this section of Volume ཕ.

Source: Buddhist Digital Resource Center

Bibliographic, click on image to enlarge.

Zhabdrung Jigme Norbu’s sungbum was extracted from the Buddhist Digital Resource Center, a US-based nonprofit organisation dedicated to seeking out, preserving, organising, and disseminating Buddhist literature. Click on image to enlarge.

The list of volumes within Zhabdrung Jigme Norbu’s sungbum as listed on the Buddhist Digital Resource Center website. Click on image to enlarge.

The list of Zhabdrung Jigme Norbu’s known names as listed on the Buddhist Digital Resource Center website. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1

Click on image to enlarge

Click on image to enlarge.

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Guru Rinpoche (central figure)

Green Tara (left), Dorje Shugden (right), Wrathful Dorje Drolo (bottom left), Garuda (bottom right)

Despite contemporary misconceptions about the pairing of Guru Rinpoche and Dorje Shugden, a number of important antique thangkas depicting both deities on the same painting do exist. Unfortunately, Guru Rinpoche’s wrathful manifestation of Dorje Drolo in recent times is often mistakenly depicted stepping upon a monk-like figure wearing a round hat representing Dorje Shugden, thus reinforcing the wrong notion that Dorje Shugden is a spirit. However, this does not alter the facts of older antique thangkas that showcase Dorje Shugden as an authentic enlightened Dharma protector.

Click for high-resolution image

Buddha Amitabha (largest central figure)

Guru Rinpoche (top tier), 4-armed Chenrezig (2nd tier), White Tara (3rd tier), Dorje Drolo (4th tier), 4-armed Mahakala (5th tier), Palden Lhamo (6th tier, left), Dorje Shugden (6th tier, right)

There are allegations that Dorje Shugden is a Gelug Dharma Protector and that he will not protect those who worship Guru Rinpoche or those of other traditions. This is not true as Dorje Shugden is an enlightened being and therefore, he will protect all beings regardless of whether they worship Guru Rinpoche or not.

Click for high-resolution image

Buddha Shakyamuni (central figure)

Guru Rinpoche (top left), Lama Tsongkhapa (top right), 4-face Mahakala (bottom leftmost), Dorje Shugden (bottom, 2nd from left), Palden Lhamo (bottom, 3rd from left), Dorje Drolo (bottom, 4th from left)

Dorje Shugden arose specifically to protect Lama Tsongkhapa’s uncommon view of emptiness, which is the Buddha’s highest teachings on wisdom. However, he is a an enlightened being and he can still be relied on by practitioners of any other lineages or traditions. There is no limit or restrictions to an enlightened being’s compassion and skillful means to benefit sentient beings.

Click for high-resolution image

Vajravarahi (largest figure)

Buddha Vajradhara (top right), Mahakala Panjaranatha (middle row right), Mahakala Bernagchen (bottom left), Dorje Shugden (bottom right)

In Tibetan Buddhism, Vajravarahi or Dorje Phagmo in Tibetan is a wrathful form of Vajrayogini, who in turn is associated with the Chakrasamvara Tantra. In terms of iconography, she is the female counterpart of Heruka Chakrasaṃvara and is widely practised in many Tibetan Buddhist traditions but principally relied on within the Kagyu tradition. According to the Kagyu lineage, Buddha Shakyamuni is believed to have arisen as Buddha Vajradhara in order to teach the Tantras. Furthermore, the first Karmapa Dusum Khyenpa (1110 – 1193 CE) is said to have achieved great spiritual attainments through her practice. On the other hand, Mahakala Bernagchen is the principle protector of the Karmapa line of incarnations.

Click for high-resolution image

Kalachakra (central figure)

Buddha Shakyamuni (top left), Dorje Shug (bottom left), Dorje Shugden (bottom middle), White Tara (bottom right)

Kalachakra means Wheel of Time or “time-cycles” and is also a Tantric deity or yidam of Vajrayana Buddhism. The name also represents complex meditation practices contained within the Kalachakra Tantra literature. The meditations contained in this tantric system has the great ability to bring one to complete enlightenment. According to the Kalachakra Tantra, Buddha Shakyamuni taught the Kalachakra Root Tantra in Dharanikota (near modern-day Amaravathi) in south-eastern India to the first king of Shambhala.

Furthermore, Dorje Shugden for many lifetimes as great translators and lineage holders had been responsible for the dissemination and preservation of the Kalachakra Tantra in Tibet. According to the long fulfilment puja (kangsol) text, Dorje Shugden at the beginning of the puja is called forth from the mystical land of Shambhala, the last great stronghold of the Kalachakra lineage and practice on earth.

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The Drukpa Kunley (Dre’u Lhas) Incarnation Lineage

Mahasiddha Drukpa Kunley
Drubwang Tenzin Zangpo (3rd incarnation)
Drubwang Tenzin Zangpo’s Prayers to Dorje Shugden
Scriptural Sources

Drukpa Kunley (1455-1529)

The main student of Lhatsun,
the crazy Bhutanese (Druknyon) Kunga Legpa

Drukpa Kunley is the patron saint of fertility and a beloved Buddhist master for local people across Bhutan. One of the most eccentric religious figures to wander the land, he is considered to be an incarnation of the Mahasiddha Shawaripa.

A depiction of Drukpa Kunley, click on image to enlarge.

This “divine madman’s” scandalous exploits, often involving womanising and drunkenness, continue to enjoy a lively oral tradition in Bhutan, and are often fondly recounted as experiential teachings. His imaginative antics are also the source of many rituals surrounding fertility and sexuality. In fact, the temple associated with him, Chimi Lhakhang in the Punakha Valley, is a popular pilgrimage site for infertile women.

His famous (and controversial) deeds include subduing demons and demonesses and transforming them into Dharma Protectors, seducing beautiful women to awaken their spiritual potential, slaughtering animals for food and then restoring them to life, blessing or damning families according to their moral conduct, establishing the tradition of phallus paintings and statues, composing mantras of vulgar words which led practitioners to higher attainments, and even public nudity and urinating on thangkas. Ultimately, he brought devout faith to all who crossed his path.

It is popularly believed that Drukpa Kunley did not actually die but instead sent his consciousness into the Jowo Rinpoche statue in Lhasa’s Jokhang Temple where he remains to this day, awaiting the correct time to return to benefit sentient beings.

Chimi Lhakhang, the temple associated with Drukpa Kunley, is a popular pilgrimage site for infertile women.

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1’ published by Khenpo Shedup Tenzin, 2013

The emanation of Manjushri, Yeshe Rinchen, was Drukpa Kunley’s (Kunga Legpa’s) great grandfather. He had three sons: Namkha Pelsang who was an emanation of Vajrapani; Sherab Zangpo who was an emanation of Chenrezig; and Dorje Gyalpo.

Like Mahasiddha Shawaripa, Drukpa Kunley is commonly depicted leading a hunting dog and carrying a bow and arrow.

Dorje Gyalpo, in turn, had a son, Nangso Rinchen Zangpo who, with his consort Gonmo Kyid, had a son. The boy, known as Tsewang Gyalpo at his birth, was born in 1455 during the Tibetan Wood Pig year of the 8^th Rabjung. Showing signs of renunciation from an early age, he became ordained and received the name Kunga Legpa.

Around the age of seven, Drukpa Kunley (Kunga Legpa) became involved in Bhutanese monastic estate affairs. His paternal uncle had created conflict and this led to the murder of Drukpa Kunley’s (Kunga Legpa’s) father, Nangso Rinchen Zangpo. Later, his mother became the wife of Drukpa Kunley’s (Kunga Legpa’s) paternal uncle.

For six years after his father was murdered, Drukpa Kunley (Kunga Legpa) was the servant of Rinpung Kunzang. At that time, he thought, “If I do not practise the Dharma, my life will be wasted.” With that thought, he went to U. He had with him a rosary made of 50 pieces of amber and a very nice turquoise earring which had been presented to him by Rinpung Kunzang. These, he gave to his older sister; his beautiful yellow ochre horse, he gave to Zangpo, his paternal aunt’s husband who was a tea-pourer (gsol ja ba).

After he had given these items away, he wanted to travel to various places. He stayed in Ralung for a short time where he received teachings, mostly of the Bhutanese lineage, from Gyalwang Je’s nephew. However, the main teachings he received were from his guru Lhatsun Kunga Chögyam, who was a direct disciple of Gyalwang Je. From Lhatsun, he received instructions in grammar (brda), the body’s channels (rtsa) and Nyingpo Kor (snying po skor gsum). From Gelong Sonam Chokden, he received instructions in Mahamudra, The Six Cycles of One Taste, as well as tummo [inner fire meditation].

Another depiction of Drukpa Kunley

From Lama Nenying Choje, he received the upasaka (layman) vows and novice monk ordination vows. From Zhalu Khyen Rabpa, he received the full monk ordination vows. From Kungpo Sangye as well as many other erudite Rimé masters, he received the complete teachings of the Buddhadharma.

Drukpa Kunley (Kunga Legpa) stayed in many sacred places such as Poskyar (spos skyar) and gained full understanding and realisation of the complete sutra and tantra teachings of Buddha. Not only did he understand the words of the Buddha, but Drukpa Kunley (Kunga Legpa) also realised its complete meaning. He saw that the tantric vows contain the three sets of vows [Pratimoksha, Bodhisattva, Samaya vows]. Hence, feeling that protecting one’s mind, and not outer appearances, was the most important, Drukpa Kunley (Kunga Legpa) returned his robes, offering the three robes to the Three Jewels.

Whatever arose in his mind, Drukpa Kunley (Kunga Legpa) remained undisturbed. He manifested the behaviour of a crazy person. At the age of 25, he went to U, Tsang, Ngari, Amdo, Kham, Gyara, Dagpo, Kongpo, Lhomon Khashi and other disciples’ places. Whatever sentient beings needed, he would provide, for example resolving land-related dangers. If there was no water, he provided water; if there was no wealth, he provided wealth; if there was no son, he provided a son; if there was no Dharma, he provided Dharma; if there was no path, he showed a path; and so on. There are countless examples of his clairvoyance and miracles.

At that time, Tsangnyon Heruka (“madman Heruka of Tsang”) was four years older than Druknyon Drukpa Kunley (Kunga Legpa; “madman of Bhutan”), who was four years older than Unyon Kunga Zangpo (“madman of U”). All three madmen (smyon pa gsum) happened to come across one another and meet at the same time. Together, the three mahasiddhas went to a place near Tsari (a sacred place southeast of Lhasa).

The Tsari region of Tibet

They decided that they should leave their marks so that faith would arise in future disciples. Tsangnyon Heruka left his footprint in a stone. Unyon Kunga Zangpo said to Tsangnyon Heruka, “If you can leave your footprint in the stone, I can leave my handprint.” It was easy for him to leave his handprint in the stone, the same as it would be to leave a print in the mud.

Druknyon Drukpa Kunley (Kunga Legpa) said, “My dog can also leave a print in the stone. What you did is no big deal.” Druknyon Drukpa Kunley (Kunga Legpa) then caught a dog and applied its paw to the stone, thereby leaving a print.

It is well-known that the prints they left in the stone can be seen until today. There are many stories showing the mahasiddha signs and qualities of these three madmen, as well as incredible teachings.

Finally, Druknyon Drukpa Kunley (Kunga Legpa) arrived in Ralung where he met Ngawang Chögyal. Ngawang Chögyal said to Druknyon Drukpa Kunley (Kunga Legpa),

“Drukpa Kunley (Kunga Legpa), now you are already older.
At this time of your old age, do not travel so much.
Stay in one place. Whatever you require for your daily sustenance and so on,
I will offer to you.”

Drukpa Kunley (Kunga Legpa) accepted and unwaveringly, he kept his commitment, remaining for a short time at the residence at Poskyar Pel where he stayed in samadhi [meditative concentration].

Later, when his sponsor invited him to Nangkatser, a rainbow shone onto Drukpa Kunley’s (Kunga Legpa’s) right foot. Everyone witnessed this. Drukpa Kunley (Kunga Legpa) realised that it was a sign that he would pass away soon so he stayed for a few days at Thodlung Lampar Monastery, the place of his son Zhingkyong Drukdrak. He manifested signs of fatigue and in 1510, during the full moon on the 15^th day of the 1^st month of the Tibetan Iron Horse year of the 9^th Rabjung, Drukpa Kunley (Kunga Legpa) passed away. He was 56 years old.

A statue of Drukpa Kunley

It is said by some that Drukpa Kunley (Kunga Legpa) lived until he was 115 years old, until the Tibetan Iron Horse year. However, Ngawang Chögyal was present at the time of Drukpa Kunley’s (Kunga Legpa’s) death and confirmed that Drukpa Kunley (Kunga Legpa) passed away during the Tibetan Iron Horse year of the 9^th Rabjung.

After Drukpa Kunley’s (Kunga Legpa’s) body was cremated, images of deities and incredible relics were found in the ashes and were subsequently enshrined a big silver reliquary stupa.

This master’s teachings and his patriarchal lineage were held by his two sons from his two consorts: Zhingkyong Drukdrak, the son Drukpa Kunley (Kunga Legpa) had with his first consort Ralung Tsunma Tsewang Pelzom; and Ngawang Tenzin, the son he had with his second consort Lhopa Pelzang Butri.

Later, the patriarchal lineage and the many emanation lineages that arose from this father and his two sons (yab sras gsum) resulted in many benefits for the Drukpa lineage in two places, Lhopa and Tibet. The Drukpa lineage is very grateful towards this father and his two sons.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 273. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 274. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 275. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1, pg 276. Click on image to enlarge.

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Drubwang Tenzin Zangpo

The 3rd Drukpa Kunley (Dre’u Lhas) Incarnation

The Drukpa Kunley incarnation lineage. Click on image to enlarge.

Short Biography

Extracted from ‘Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2’ published by Khenpo Shedup Tenzin, 2013

Gyalwang Pagsam Wangpo had three direct disciples who were tulkus (sprul sku rnam gsum). One of these tulkus was Drubwang Tulku Ngawang Tenzin Zangpo, known as Drubtho Rinpoche, who was the reincarnation of Druknyon Drukpa Kunley (Kunga Legpa), a direct disciple of Drukpa Kunkhyen Pekar. He was born into a servant family that served a noble family and he showed many incredible signs of a siddha such as hooking a leg of lamb onto the rays of the sun.

A beautiful depiction of Buddha Shakyamuni (centre), Guru Rinpoche (top left) and Lama Tsongkhapa (top right). The Dharma protectors at the bottom are (from left to right): Four-faced Mahakala, Dorje Shugden, Palden Lhamo and Dorje Drolo. Click on the image to download a high resolution version.

Thus, during the Tibetan Water Dog year, at the eastern border, Gyalwang Pagsam Wangpo recognised him as Drubtho Rinpoche according to the signs he showed. Many offerings and gifts were made to his parents, to please them in order to get their son [referring to the tradition of making offerings to the parents of reincarnations so that they will allow their son to join the monastery]. He then had his hair-cutting ceremony and was given the name Ngawang Tenzin Zangpo. The manager of the lama encampment (sgar) offered him robes and other daily necessities.

Later, in the Tibetan Iron Sheep year, he was selected to be the supreme tantric priest (rdo rje ‘dzin pa) of the Pelgyi Nagjong area. On an auspicious day in the 4^th month of winter in the Tibetan Wood Pig year, he received full monk ordination vows from Venerable Khenpo Gyalwang Zokpe Sangye Pagsam Wangpo whose name I dare to mention, in front of Gelong Choje Mipham Lodro who possesses the wisdom to liberate arhats, and Gyalwang Pekar and other sangha who have realised the profound view.

The abbot privately bestowed the initiation (rjes gnang) of Palden Lhamo, instructions on Mahamudra, the oral reading transmission lineage of Kunkhyen Pema Karpo’s collected works (bka’ ‘bum) and others to Yongdzin Tulku and Drubwang Tulku, and they followed. He recited from memory the Abbreviated Kalachakra Tantra, as well as completed his studies. Drubwang Tulku received Dharma teachings from many lamas including Chogdra Nyendrak Pelsang.

He was extremely famous for showing signs of a siddha from a young age, and for becoming a great ascetic because he remained a humble, pure saffron-clad monk. To conquer people’s minds, he established a monastery in Pelrir and engaged in other extensive Dharma works.

Kalachakra

The 5^th Drubwang Kunga Mingyur Dorje composed a prayer of request to Drubwang Tulku Tenzin Zangpo. The prayer states:

མཐའ་ཡས་རྨད་བྱུང་སྙིང་རྗེའི་གཞན་དོན་ལ། །
ལྷག་པར་དགྱེས་ནས་རྣམ་མང་འགྲོ་བའི་ཁམས། །
ཡང་དག་ངེས་གསང་བདུད་རྩིས་བརླན་མཛད་པ། །
ངུར་སྨྲིག་འཛིན་པ་ཆེ་དེར་གསོལ་བ་འདེབས།

With his excellent compassion, he performed limitless deeds for the benefit of others,
Skilled in teaching Dharma to those of different propensities,
Teaching the definitive nectar to develop beings’ full understanding of enlightenment,
To the great saffron-clad monk, I make requests.

This biography of Drubwang Tulku is very rare. The source of this biography is Gyalwang Pagsam Wangpo’s biography which was composed by Lochen Pelgye Wangpo, though the exact dates of his birth and passing are still missing.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2, pg 544. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2, pg 545. Click on image to enlarge.

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2, pg 546. Click on image to enlarge.

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Drubwang Tenzin Zangpo’s Prayers
to Dorje Shugden

Drubwang Tenzin Zangpo’s writings on Dorje Shugden can be found in the liturgy rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las ‘dod ‘jo, or Petition to Dorje Shugden Tsel: Granting All Desired Activities, which forms part of the Dorje Shugden be bum (Volume ཀ་ pages 283-296). This is one of the earliest and most important liturgies to Dorje Shugden and was jointly authored by the Lord of Siddhis Drubwang Tenzin Zangpo and the learned and accomplished Sakya master Morchen Kunga Lhundrub.

The 14-page ‘Petition to Dorje Shugden Tsel: Granting All Desired Activities’ was composed by the Drukpa Kagyu master Drubwang Tenzin Zangpo and the Sakya master Morchen Kunga Lhundrub. It is found in Volume ཀ (KA) of the Dorje Shugden be bum, pages 283-296. Click on image to enlarge.

The authorship of this liturgy is clearly attributed to Dreuley (Drubwang Tenzin Zangpo) and Morchen (Morchen Kunga Lhundrub). Click on image to enlarge.

The 14-page section authored by Drubwang Tenzin Zangpo contains many verses which confirm the nature of Dorje Shugden as a fully enlightened being who protects the Buddhadharma. For instance, in the initial section of the ritual, it says,

As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.

The corresponding verse in Tibetan, click on image to enlarge.

And, in the invocation section, it is written,

Pure, primordial nature, free from grasping,
Unceasing, spontaneous, timelessly unfabricated,
From the ocean of undifferentiable bliss,
As the single moon displays, please come here.

Avalokiteshvara’s field to tame,
Langka, Land of the red faced Rakshas,
Protecting the place, Dharma wheel and temples,
Emanated Dharma king and retinue please come here.

Conquering hordes of enemies with magical power,
For the sake of increasing the religious and worldly power,
Of upholders of the Buddhadharma and especially secret mantra,
And its followers, please come here.

The four great cardinal commander emanations,
Transforming into countless frightful reemanations,
Equal in number to the grains of sand of the earth,
Celestial beings and your retinues please come here.

The corresponding verses in Tibetan, click on image to enlarge.

The liturgy also includes this verse of praise:

Kye!
Fast and powerful protector of the Buddhadharma
Overwhelmingly frightful body mandala,
Like the sun illuminating a coral mountain,
Blazing glory clothed as a renunciate,
With one face both wrathful and virtuous.

The corresponding verse in Tibetan, click on image to enlarge.

It is worth noting that this pioneering Dorje Shugden liturgy was the result of the writings of not one but two erudite scholars coming from two different Buddhist traditions — the Drukpa Kagyu and Sakya schools. This is the first known instance of a Drukpa Kagyu lama composing texts propitiating Dorje Shugden, whereas Dorje Shugden’s practice had already been established in the Sakya school that Morchen Kunga Lhundrub belonged to, as part of the trio of Dharma Protectors known as the Three Kings (rgyal po gsum) comprising of Dorje Shugden, Setrap and Tsiu Marpo.

The Sakya Gyalpo Sum trio of protectors are Setrap, Dorje Shugden and Tsiu Marpo (Kache Marpo). These same three Protectors are being practised within the Gelugpa lineage today.

Referencing these texts, the great Gelugpa master Serkong Dorje Chang said, “These masters are beyond dispute and their works’ meanings have all the qualities, their words being especially blessed.” In fact, Serkong Dorje Chang used this ground-breaking liturgy as the basis for his Extensive Fulfillment Ritual for the Dharmapala Dorje Shugden (bskang chog rgyas pa).

Trode Khangsar in Lhasa, the first Dorje Shugden chapel ever built.

Drubwang Tenzin Zangpo’s Dorje Shugden liturgy was also used at Trode Khangsar in Lhasa, the very first Dorje Shugden chapel which was built by His Holiness the 5^th Dalai Lama, and at Riwo Choling Monastery in the Yarlung Valley.

The Mongolian scholar Lobsang Tamdin incorporated Drubwang Tenzin Zangpo’s Dorje Shugden liturgy into his catalog of texts.

The Dharmapala Setrap himself even transmitted Drubwang Tenzin Zangpo’s ritual to Mongolia, by presenting it to a monk while taking trance in his oracle. The ritual has since been incorporated into the extensive catalogue of Dorje Shugden texts and lineages compiled by the Mongolian scholar and master, Lobsang Tamdin.

Given that the effects of this seminal text were felt in Tibet, Mongolia and Bhutan and that the liturgy itself was accepted and approved of by attained masters of various traditions including His Holiness the 5^th Dalai Lama who welcomed it in the chapel he built, and even the enlightened Dharma Protector Setrap, there can be no doubt that Dorje Shugden’s practice is anything but beneficial. It is impossible for so many eminent masters of the Kagyu, Sakya and Gelug traditions to be mistaken about the nature of Dorje Shugden, or for someone of Drubwang Tenzin Zangpo’s spiritual pedigree to be similarly mistaken. It is even more impossible for the enlightened Dharma Protectors such as Setrap and Four-Faced Mahakala not to see Dorje Shugden’s true nature with their omniscient minds. Clearly, those who criticise Dorje Shugden have been fed the wrong information or are intentionally doing so with ill-intent and hidden agendas.

Serkong Dorje Chang based his ‘Extensive Fulfillment Ritual for the Dharmapala Dorje Shugden’ on Drubwang Tenzin Zangpo’s composition.

Furthermore, through the works of succeeding masters such as Serkong Dorje Chang, Lobsang Tamdin and Zaya Pandita, Drubwang Tenzin Zangpo’s liturgy was directly and indirectly practised by a whole host of monasteries, high lamas, ordinary monks and lay practitioners across the Himalayas and Central Asia. Given the reach, influence and popularity of these propitiation liturgies, any criticism of Dorje Shugden’s practice today is not only a criticism of his practitioners but of the attained masters who compiled, recorded, taught and encouraged his practice over the centuries.

Therefore, to criticise Dorje Shugden is to criticise key incarnation lineages from the Gelug, Sakya and Kagyu schools, not to mention revered Drukpa Kagyu incarnations such as Drubwang Tenzin Zangpo, Zhabdrung Jigme Norbu and their highly respected predecessors. There is absolutely no way an incarnation of the great Mahasiddha Drukpa Kunley would have composed liturgies to a sectarian Gelug-only Protector. There is no way an incarnation of this highly realised Mahasiddha would have encouraged the Bhutanese to worship a harmful evil spirit.

In the face of such strong evidence from Drubwang Tenzin Zangpo and Zhabdrung Jigme Norbu, the only possible remaining conclusion is the exact opposite of the fictitious negative tales that the Tibetan leadership have made up about Dorje Shugden — Dorje Shugden is indisputably one in nature with Manjushri and will bless, protect and assist anyone who calls upon him for virtuous reasons regardless of who they are, where they come from and what religion they subscribe to.

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Extracted from the Dorje Shugden Be Bum

Volume ཀ

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Click here to download the entire text.

Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1

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Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-2

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༼ ཀ ༽ རིག་པ་འཛིན་པ་རང་ཉིད་ཀྱི་ཚུལ་གསལ་བར་བརྗོད་པའི་གཏམ་ཐར་འདོད་ཡིད་ཀྱི་གདུང་སེལ་ཞེས་བྱ་བ་བཞུགསོ།། ཨེ་ཝཾ་ཤུ་བྷཾ།།

Content Summary: The autobiography of Zhabdrung Jigme Norbu

Pages 6-12: Regarding his lineage, how he became the holder of the Lion throne, and how he received the names Pema Wangdrak and Ngawang Jigme
Pages 12-20: How he met the teachings of the Buddha and how he received the name Chime Wangchuk
Pages 20-30: His personal wishes and his feelings of happiness and sadness
Pages 30-42: Travels to Padhol and taking the Gelong vows
Pages 42-51: The passing of his mother and receiving teachings on the mandala from Jamphel Sherab Gyaltsen
Pages 52-81: Travels to various places

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Volume ཁ

༼ ཁ ༽ དཔལ་འབྲུག་པའི་གདམས་ངག་སྡོང་པོ་གསུམ་འདྲིལ་གྱིས་གཙོས་པའི་ཟབ་ཆོས་རྣམས་ཇི་ཞུས་ཀྱི་ཐོ་ཡིག་གསལ་བའི་སྒྲིན་མེ་ཞེས་བྱ་བ་བཞུགསོ།།

Content Summary: A list of teachings and initiations received from Kyabgon Rinpoche Sherab Gyaltsen and Jamphel Sherab Gyaltsen

Pages 85-98: Teachings received from Kyabgon Rinpoche Sherab Gyaltsen
Pages 98-108: Teachings received from Jamphel Sherab Gyaltsen
Pages 109-119: List of oral transmissions received from both tutors

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Volume ག

༼ ག ༽ ཞབས་བརྟན་གསོལ་འདེབས་ཀྱི་རིམ་པ་འཐོར་བུ་རྣམས་གཆིག་ཏུ་སྒྲིགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: A compilation of long life pujas for various lamas

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Volume ང

༼ ང ༽ ཆབ་ཤོག་ཞལ་གདམས་སྣ་ཚོགས་དང་གསུང་མགུར་ཟབ་མོ་ཆབ་ཅིག་ཏུ་བསྒྲིགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: A collection of poems, letters, songs and advice

Pages 168-173: Poems for Miwang Damchoe Lhundrub
Pages 173-176: Poems for Miwang Damchoe Lhundrub and Khenchen Yonten Gyaltsen
Pages 176-180: Poems for Gangteng Tulku Kunzang Tenpei Nyima
Pages 180-182: Poems for Udze Drepo Sherab Gyatso
Pages 182-186: Advice given to Lobu Namgyal Norbu
Pages 186-190: Long life puja for H.H. the 14^th Gyalwang Karmapa
Pages 190-196: Advice given to Tsampa Ugyen Samdrub
Pages 197-207: Letters to Nyephu Tulku
Pages 207-210: Letters to Tsampa Ugyen Samdup
Pages 210-218: Letters to Gelong Sangye Rinchen
Pages 218-225: Letters to Yongdzin Dagpo Pema Bhadra
Pages 225-240: Letters to Achu Mipham Thinley and Sherab Gyatso
Pages 240-250: Letters to Shenyen Jangchub Tsondrue
Pages 250-256: Letters to Sungkhorpa Samdrub
Pages 256-259: Letters to Ku Tsampa Damchoe Rinchen
Pages 260-261: Letters to Tsultrim Namgyal
Pages 262-267: Poems for Damchoe Lhundrub
Pages 270-272: Letters to Lama Jangchub Tsondrue
Pages 272-280: Advice given to Darkar Ponlob
Pages 281-288: Letters to Jago Phungphor Lobphon Yeshe
Pages 288-309: Poems for Neten Shakya Gyaltsen
Pages 309-339: Advice given to Lobu Mipham Trinley
Pages 339-358: Poems for Kunang Lobu
Pages 358-370: Poems about a mad drunkard
Pages 370-383: Poems for Dorje Gyatso
Pages 383-395: Letter to Tsampa Ugyen Samdrub
Pages 395-401: Advice given to Tsampa Yeshe Pelyang
Pages 401-408: Supplication prayers (soldep) for Ugyen Chenpo
Pages 408-432: Advice given to Achu Mipham Trinley
Pages 432-442: Poem for Luntser Neten
Pages 442-471: Assorted poems
Pages 471-492: Advice for self
Pages 492-515: Assorted poems based on ཀ་ཁ་ག་ང་

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Volume ཅ

༼ ཅ ༽ སྐྱབས་གནས་ཀུན་འདུས་མཚོ་སྐྱེས་རྡོ་རྗེར་བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་ཀུན་བཟང་གྲོང་དུ་བགྲོད་པའི་ཉེ་ལམ་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: Guru Yoga of Guru Rinpoche

Pages 519-520: Taking refuge and generating Bodhicitta
Pages 520-521: Guru Yoga
Pages 521-523: Offerings
Pages 523-527: Supplication prayers
Pages 527-529: Prayer
Pages 530-535: Guru Yoga
Pages 536-539: White Acala Sadhana
Pages 540-556: Supplication prayers to the lineage gurus
Pages 557-574: Transmissions and Initiations given by Kunga Shingtag Lor Kyabgon

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Volume ཆ

༼ ཆ ༽ བླ་མ་ནོར་བུ་རྒྱ་མཚོའི་ཆ་ལག་རབ་གནས་དོན་གསལ་མེ་ལོང་གི་ཆོག་ཁྲིགས་བཀླགས་ཆོག་ཏུ་བཀོད་པ་རབ་གསལ་སྣང་བའི་མུ་ཁྱུད་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: Rabney Dunsel Melong puja

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Volume ཇ

༼ ཇ ༽ རྗེ་བླ་མ་རང་གྲོལ་བློ་བདེའི་དག་སྣང་གཉིས་པ་སྐུ་གསུམ་རིགས་འདུས་ལ་བརྟེན་ནས་ཚེ་དབང་བསྐུར་ཚུལ་བཀླགས་ཆོག་ཏུ་བཀོད་པ་འཆི་མེད་བཅུད་བུམ་ཞེས་བྱ་བ་བཞུགས་སོ།། ཤུ་བྷཾ་མེསྟུ་ཛཱ་གཏཱཾ།།

Content Summary: Long Life Initiation Based on Lama Rangdrol’s Pure Vision

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Volume ཉ

༼ ཉ ༽ ཀློང་གསལ་ཌཱཀྐི་སྙིང་ཐིག་གི་ཆ་ལག་ཚེ་སྒྲུབ་རྡོ་རྗེ་རྒྱ་མདུད་ཀྱི་སྒོ་ནས་དཔལ་ལྡན་བླ་མ་རྣམས་ལ་ཞབས་བརྟན་ཚེ་དབང་འབུལ་བའི་རིམ་པ་འཆི་མེད་རྒྱུན་བཟང་ཞེས་བྱ་བ་བཞུགས་སོ།། ཤུ་བྷཾ་མསྟུ་སརྦ་ཛཱ་ག་ཏཱཾ།། ཧེ་ཧེ་འཕེལ།།

Content Summary: Rituals for the Long Life and Immortality of the Lineage Gurus

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Volume ཏ

༼ ཏ ༽ པད་གླིང་གཏེར་བྱོན་གུར་དྲག་དམར་ཆེན་མེ་ལྕེ་འི་འཕྲེང་བའི་དྲག་པོ་ཟོར་གྱི་ལས་མཐའི་མན་ངག་ཐུན་མོང་བ་རྡོ་རྗེའི་མེ་ཆར་བཞུགས་སོ།།

Content Summary: Torma Throwing Ritual of Wrathful Red Guru Rinpoche in the tradition of Pema Lingpa

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Volume ད

༼ ད ༽ ལྷ་སྨན་རྒྱལ་མོ་བཀྲ་ཤིས་ཚེ་རིང་མའི་མདོས་ཀྱི་ཆོག་བསམ་འཕེལ་འདོད་འཇོའི་སྙིང་པོ་བཞུགས།།

Content Summary: Lhamen Gyalmo (Grand Medicine Queen) Tashi Tseringma Cross Thread Ritual

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Volume ན

༼ ན ༽ བཀའ་གཏེར་བསྲུང་མ་རྣམས་ལ་མཆོད་ཅིང་འཕྲིན་ལས་བཅོལ་བའི་རིམ་པ་ཁྲག་འཐུང་ཁྲོས་པའི་གད་རྒྱངས་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: Request for Fulfilment of Activities to All Protectors including Dorje Shugden

Pages 738-741: Visualisation
Pages 742-747: Invocation
Pages 748-752: Offerings
Pages 752-757: Torma Offering
Pages 757-765: Praise
Pages 765-772: Fulfilment Offering
Pages 772-774: Confession
Pages 776-785: Daily Torma Offering

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Volume པ

༼ པ ༽ རྡོ་རྗེ་ཆོས་སྐྱོང་བའི་སྲུང་མ་རྣམས་ལ་རྒྱུན་གཏོར་འབུལ་ཚུལ་ཁྱེར་བདེར་བཀོད་པ་ནམ་མཁའ་མཛོད་ཀྱི་སྤྲིན་ཞེས་བྱ་བ།།

Content Summary: Simple Torma Offering Ritual to All Dharma Protectors

Pages 788-793: Visualisation
Pages 793-794: Invocation
Pages 794-795: Offerings
Pages 796-798: Torma Offering
Pages 798-799: Praise
Pages 800-803: Request for Fulfilment of Activities

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Volume ཕ

༼ ཕ ༽ དཔལ་ལས་ཀྱི་མགོན་པོ་སྲོག་བདུད་ནག་པོ་མཆོད་པའི་ཆོ་ག་ཉམས་པ་ཚར་གཅོད་དཔའ་བོའི་འཇིགས་གླུ་ཞེས་བྱ་བ་བཞུགས་སོ།།

Content Summary: Collection of Fulfilment Rituals to Various Protectors (Pawo Jiglu) including Dorje Shugden

Pages 807-830: Fulfilment ritual of Lekyi Gonpo (ལས་ཀྱི་མགོན་པོ་)
Pages 830-851: Fulfilment ritual of Damchen Desum (དམ་ཅན་སྡེ་གསུམ་)
Pages 853-867: Fulfilment ritual of Tashi Tsering Tsenga (བཀྲ་ཤིས་ཚེ་རིང་མཆེད་ལྔ་)
Pages 868-877: Fulfilment ritual of Tensung Jaro (བསྟན་བསྲུང་བྱ་རོ་)
Pages 877-885: Fulfilment ritual of Lekhen Tsimara (ལས་མཁན་ཙི་མ་ར་)
Pages 885-888: Fulfilment ritual of Dorje Ziden (རྡོ་རྗེ་གཟི་ལྡན་)
Pages 889-897: Fulfilment ritual of Lhatsen Zhidrag (ལྷ་བཙན་ཞི་དྲག་)
Pages 897-903: Fulfilment offering of Dragpo Meche (དྲག་པོ་མེ་ལྕེ་)
Pages 903-908: Serkym Offering
Pages 908-910: Enthronement of Dorje Dragtsel (རྡོ་རྗེ་དྲག་རྩལ་)
Pages 910-930: Fulfilment ritual of Dorje Shugden (རྡོ་རྗེ་ཤུགས་ལྡན་)
Pages 930-938: Ritual of Gondey Malag (དགོན་སྡེ་མ་ལག་)
Pages 939-944: Ritual of Zhidag Phari Dragtsen and Shingkar Chen (གཞི་བདག་ཕ་རིའི་བྲག་བཙན་དང་ཤིང་དཀར་བཙན་)
Pages 944-949: Offering ritual to Jowo Risum Khorche (ཇོ་བོ་རི་བསྲུང་འཁོར་བཅས་)
Pages 950-954: Offering ritual to Zhidag Chenpo Khorche (གཞི་བདག་ཆེན་པོ་འཁོར་བཅས་)
Pages 954-957: Fulfilment ritual of Lhatsen Dorje Ziwar (ལྷ་བཙན་རྡོ་རྗེ་གཟི་འབར་)
Pages 958-962: Fulfilment ritual of Tsomen Dudey (མཙོ་སྨན་བདུད་སྡེ་)
Pages 964-969: Enthronement ritual of Dorje Dragtsen (རྡོ་རྗེ་བྲག་བཙན་)
Pages 969-973: Ritual of Genyen Chenpo Pema Dondrub (དགེ་བསྙེན་ཆེན་པོ་པདྨ་དོན་གྲུབ་)
Pages 974-980: Offering ritual of Dralha Gyalpo Gesar (དགྲ་ལྷའི་རྒྱལ་པོ་གེ་སར་)
Pages 981-985: Ritual of Yarsa Zhidag (དབྱར་སའི་གཞི་བདག)
Pages 985-992: Request for activity of Drubdey Sardeb (སྒྲུབ་སྡེ་གསར་འདེབས་)
Pages 993-1004: Offering ritual of Lumen Dechen Zangmo (ཀླུ་སྨན་བདེ་ཆེན་བཟང་མོ་)
Pages 1005-1018: Ritual of Zhidag Damchö Lhundrub (གཞི་བདག་དམ་ཆོས་ལྷུན་གྲུབ་)
Pages 1019-1029: Ritual of Sangag Rigzin Gatsel gyi Zhidag (གསང་སྔགས་རིག་འཛིན་དགའ་ཚལ་གྱི་གཞིའི་བདག)
Pages 1031-1038: Offering ritual of Wangdul Dralha (ཝང་འདུལ་དགྲ་ལྷ་)
Pages 1039-1046: Offering ritual of Zhidag Gangtsen Tashi Rabten (གཞི་བདག་སྒང་བཙན་བཀྲ་ཤིས་རབ་བརྟན་)
Pages 1047-1058: Ritual of Tensung Menmo Ritsen (བསྟན་བསྲུང་སྨན་མོ་རི་བཙན་)

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Volume བ

༼ བ ༽ འཁྲུལ་ཉམས་རྨི་ལམ་སྣང་བར་ཅི་ཤར་དྲན་གསོར་འགོད་པ་ལྗོན་པའི་སྒྲ་དབྱངས་ཞེས་བྱ་བ་བཞུགས་སོ། ཤུ་བྷཾ་མསྟུ་ཛ་ག་ཏཾ།།

Content Summary: Zhabdrung Jigme Norbu’s Dream Diary

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The Autobiography of the 4th Zhabdrung
Ngawang Jigme Norbu Chokley Nampar Gyalwa Pelsangpo

Title: One Endowed with Tantric Attainments, Who Manifests Enlightened Activities. For those who are keen towards Enlightenment, I will explain clearly my life story.

Chapter 1

I prostrate with great faith to my kind lamas.

Now, I am going to talk about my life experiences. The place where I was born, Tsenden Jong on the eastern side of Bhutan, is blessed by Guru Padmasambhava. The great treasure revealer, Pema Lingpa, had many children in order to preserve the Dharma and benefit sentient beings. His heart son, Drakpa Gyaltsen, had many children who preserved the lineage teachings.

They built a meditational retreat centre called Drametse. The daughter of Pema Lingpa called Tsam Chodey Sangmo was actually an emanation of a wisdom dakini. She went to the top of the mountain at the retreat centre and entered into retreat for a long time. Finally, she gained the siddhi of extraordinary control over the body. Later, when she passed away, her sacred body was preserved so many could see it. At such sacred sites, there are many statues, scriptures and stupas.

Eight Dharma Protectors of the Mahakala family reside in that sacred place. My father, Tenzin Chogyal, an honest man with an aggressive demeanour, was from that place. He was a descendant of the great Pema Lingpa. My mother was the sister of the king of Bhutan and she was known as Druk Gyalmo. She was of good character, religious and very intelligent.

They fell in love and got together, and I took rebirth in my mother’s womb during the Year of the Iron-Tiger (1830), between the 9^th and 10^th lunar months. After nine months in the womb, I was born peacefully without giving any pain to my mother during the Year of the Iron-Rabbit (1831), on the morning of the 3^rd of the 6^th lunar month. When I was born, the midwife collected me in her hands. I was still covered in the amniotic sac that was said to be glistening with rainbows and sunlight. She tore the sac and I was born in this manner in accordance to my mother’s account.

I was named Pema Wangdrag and at about two years old, I spontaneously engaged in ritual actions and would be seen meditating as well. At that time, my father was the local chieftain of Mongar. At that time, another district officer of Zhongkhar called Tsultrim Tharchin visited me. He showed some affection towards me and noticed that I was mature beyond my age. He noticed that I was used to sitting on high seats and was pleased with respect shown unto me. He told this to everybody.

The district officer had a small thangka of Avalokiteshvara and in front of the thangka was a statue of the late Jampel Sherab Gyaltsen. The statue was very holy and captivating for a child who had no idea of good or bad and so I stared at it with folded hands. This account was told by Tsultrim Tharchin to his younger brother, Tsewang Samdrub.

Trinley, the king of Bhutan at that time also heard about this unusual child. Afterwards, the king sent the 3^rd Zhabdrung’s shrine assistant, Namdrol Sangpo, and horse caretaker, Gyawo, to my home. I immediately recognised them and I shared many intimate memories with them from my previous life. Therefore, they told my parents to bring this most unusual child along with them to the royal palace. So, we embarked on a long journey through many lands and villages, and arrived at Chokhor Rabten. We pressed on and traversed many mountains and valleys, and finally arrived at Wangdu Chokyi Phodrang.

The district minister of Wangdu Phodrang by the name of Legpai Sherab, who served the 3^rd Zhabdrung, gave us a warm reception. In Wangdu Phodrang, there is an “eight pillar” temple. In the main prayer hall, there was a small statue of Lopon Namkhai Nyingpo, (one of the heart disciples of Guru Padmasambhava). I took this statue to my residence.

People teased me and I appeared to be upset, and threw the statue on the ground but it remained undamaged. We remained in this place for a few days and we traveled to the 3^rd Zhabdrung’s monastery called Pal Migyur Sangak Choling Rigzin Gaway Tsel along with the district minister.

Upon arrival, the district minister sent a message to Je Jampel Drakpa and he came from Norbu Gang. I stayed in the assistant’s house and we prepared to receive Je Jampel Drakpa, and prepared a higher cushion layered with a woolen cover. As they invited Je Jampel Drakpa into the temple, I spontaneously said that the seat was mine and I cried. The lama took notice of me. Later, Je Jampel Drakpa performed a Dorje Namjom ablution ritual and a short long-life empowerment for me.

After that, we went through Dokyong La to Tashichho Dzong. We stayed in the minister’s home. At this place, I was able to recognise many of my previous lives’ disciples. During the winter of the Year of the Wood-Horse, Soltab arrived in the place called Pungthang at the same time as the arrival of Je Jampel Drakpa.

In front of the Sangha, Jetsun Shakya Gyaltsen and Ngawang Jampel Drakpa were seated across from each other on their respective thrones in the presence of the king, ministers and dignitaries. The king’s entourage presented tremendous amounts of offerings and presents along with the recitation of auspicious verses by the Sangha. The two great monks presented the eight auspicious substances to me. Then, I was officially given a new Dharma name, Ngawang Jigme Norbu Chokley Nampar Gyalwa Pelsangpo. I was enthroned on Pel Drukpa Rinpoche Tukchen Chokyi Gyalpo Ngawang Dudjom Dorje Palsangpo’s seat.

Chapter 2

Je Jampel Gyatso was appointed as my tutor by Je Jampel Drakpa. During winter, we remained in Tashichho Dzong and during the rainy season, we travelled to Mangala. While in Mangala, I became very ill. My parents and caretaker were very worried for me. They invited a lama, Ugyen Gelek Nampar Gyalwey Lha from Gangteng and he performed the Kago blessing ritual and a ritual to subdue negative spirits. I was given a Damdze Kedun Rilbu healing pill. I was given another name, Chime Wangchuk to avert sickness and disaster. Thereafter, I gradually healed from my sickness. I have deep faith that the lama was one with Amitayus, the Buddha of Boundless Life.

The rainy season came to pass, and we returned to Pungthang. During the Year of the Wood-Sheep, we travelled to Tashi Dzong, and I started to learn the Tibetan script and also the drawing of mandalas. Trinley, the caretaker, became very ill and passed away. After his passing, everything was thrown into disarray. A funeral was arranged with the invitation of Ngawang Drakpa, who presided over the funerary rites.

Mewang Chokyi Gyaltsen initially took over the responsibilities of Trinley. During the 6^th lunar month of the Year of the Fire-Monkey, another lama, Khenchen Shakya passed away and in his place, on the 1^st of the 7^th lunar month, Jampel Sherab Gyaltsen Pelsangpo took over the responsibilities of this lama. During winter of that year in Pungthang, I received Chöd initiation in the lineage of Machig Labdron and Sangdrup Trowo Lhamang (Amitayus) initiation from Je Jampel Drakpa.

During the rainy season of the Year of the Fire-Bird and in the residence of Tashichho Dzong’s regent, Choktrul Jigme Dorje, Jamtrul Jampel Tenzin and I received our upasaka (ge nyen) vows, intermediate renunciate (barma rabjung) vows and finally, novice monk’s (getsul) vows.

Later at the chamber of Je Jampel Drakpa, while he was meditating, the three of us young novice monks entered and received the Bodhisattva vows, the empowerment of Five-deity Chakrasamvara in the tradition of Ghantapa, and the long and short empowerment according to Cheti Dorje Trengwa’s treasure text revealed by Rigzin Pema Lingpa.

During winter of the same year, I arrived in Pungthang. Due to negative karma arising, a civil war broke out in the region. Sangye, the district minister of Dzongkar Jong fought in the war and his faction was defeated. They lost Pungthang to the opposing faction. He sought refuge in the residence of Je Jampel Drakpa while the others in his faction ran away. Subsequently, Gongsar Dorje Norbu was appointed to replace Sangye. While in hiding, Je Jampel Drakpa and a group of monks planned Sangye’s re-emergence into society.

In the Year of the Earth-Dog, while Je Jampel Gyatso was on pilgrimage, they invited Lopon Pema Sangpo from Yangmo Hermitage to replace him.

Southern Bhutan became divided during the civil war. Je Jampel Gyatso’s passage to Tashichho Dzong was obstructed and simultaneously, Wangdu Phodrang caught fire. During summer of the same year, Gongsar Dorje Norbu was at Wangdu Dzong. Meanwhile, I was at Khothang Yungdrung Kyid with my retinue. During the 6^th lunar month, Dolung Mani festivities took place and I was able to see traditional plays, dances and music.

During the 9^th month, we arrived in Wangdu Dzong. Ugyen Gelek Nampar Gyalwa passed away and during the funeral, Ngawang Chokyi Lodro who is an emanation of Pema Lingpa arrived, and I had the good fortune to meet him. Just before the lama returned, he gave me a sacred statue of Guru Padmasambhava.

During winter in Pungthang, the civil war ended and peace was restored. My father was at Chotse Ponlop, and he returned and came to live in Medah Gang.

Due to the bad influence of some people, my father took the side of the opposing faction at Tashi Dzong. At the same time on the 18^th of the 12^th lunar month of the Year of the Earth-Pig, my father commanded his men to escort Lopon Pema Sangpo over to perform some pujas.

After that, my father also commanded his men to bring me. During the journey, the men insulted me by calling me a little fruit and forced me into a sack. Although I was confused and afraid, I was also excited to see my father. I suffered as the men carried me over to my father.

I was very afraid because while in the sack, the men were screaming and shouting that they would kill me. They came to a place and I met Rinpung Ponlop Tsultrim Namgyal, and we had a good conversation. From here, we passed through Jhila Gang and arrived at Tsangyul Rab, and while at Norbu Gang, Tsangpa Tashi Dorje was there to welcome me. We finally arrived at the monastery of my previous life and we performed a fulfillment offering puja.

We were heading towards Tinley Gang. At the same time, my father was out to do battle. Due to his negative karma arising, he was stabbed to death on the battleground. Subsequently, I brought my father’s remains back to Tinley Gang. Two lamas, Je Jamgon Lama Rinpoche and Lopon Yonten Gyatso were invited to perform the funerary rites.

Shortly after the funeral, we returned to Tashichho Dzong. Meanwhile, a party of lamas and monks also arrived at Tashichho Dzong. Gongsar Tashi Choje and others extended an invitation to Je Jampel Drakpa to come. Upon the arrival of the lama, they requested the lama to give teachings and he accepted the request. I formally received teachings, began my preliminary practices (ngondro zhijhor) and received teachings on the four classes of tantra.

Chapter 3

Then my guru, Je Jampel Drakpa requested to enter into retreat, which was approved and while in retreat, Lopon Yonten Gyatso took over his spiritual responsibilities. Je Jampel Drakpa resided in Namgyal Khangsang and during this time, I received Mahakala initiation in the lineage of Ratna Lingpa and also Lhamo Düsolma (a form of Palden Lhamo), Tsering Tsenga (Five Sister Goddesses) and Dorje Yudronma initiations. The lama gave advice to me that if I wanted to gain results from my practice, I needed to put in a lot of effort. Otherwise, I would gain nothing from my practice.

My lama, Je Jampel Drakpa went through Jagö Phungpo towards Kunang Osel Gyi Gendho. But I couldn’t follow my guru because I had responsibilities to carry out and I did not receive permission to accompany my lama. But I petitioned my guru for many blessings until the day I became enlightened. I also composed a prayer for my guru’s long life. My guru felt moved and sad, and he wept silent tears and then set off.

After several days during winter, I went to Tinley Gang together with my retinue. Then during the summer at Tashichho Dzong, Ngawang Yonten Gyatso became very ill. Therefore, Je Jampel Drakpa was invited to come but the lama passed away. After the funeral rites were completed, Lopon Pema Sangpo replaced Ngawang Yonten Gyatso’s position in the monastery.

During this period, I received White Manjushri initiation from Je Jampel Gyatso before returning into retreat. Lama Yonten was appointed as my tutor who taught me how to draw mandalas, chant and play ritual music. In winter, my teacher Je Jampel Drakpa returned to Norbu Gang.

Together with my sponsors, we were in Sanling and we extended an invitation to a great lama who gave the 13-deity Chakrasamvara empowerment in the lineage of Naropa and preparation, along with Lama Gongdu initiation and preparation, 15-deity Dorje Namjom (Vajra Vidarana) initiation, Mitrugpa (Akshobhya) initiation, Sampa Lhundrub and Tsechu initiation, and the initiation of the 16 Arhats.

My lama, Je Jampel Drakpa travelled to Kunang Densa and in the summer, I went to Tashichho Dzong. During the winter, together with another tulku, we invited our lama to Tashichho Dzong Dorlop Khang and we received Tangtong Gyalpo’s long-life initiation. We headed towards Pungthang in order to receive further Kagyu teachings.

When we were traveling to Wen at Tashichho Dzong, I received the White, Red and Yellow Mahakala initiations, Lhamo Chonga (15 Goddess) initiation, the Oser Gutruk blessing ritual, the Chuchig Zhel (11-faced Avalokiteshvara) initiation, and the Powa (transference of consciousness) initiation. Later, we traveled and passed by Wangtse on the way towards Densa. Later, the tulku disappeared. The lama, Yonten Gyaltsen took over his position.

In the Year of the Water-Tiger, Chotse Ponlop and Zinpon Sangye hatched a plan to attack their enemies, who were my older brothers, Dukdrak Senggi and Sonam Dhondrup. Both factions represented two regions, Shar Dzong and Shong Dzong. They entered into another civil war. My two brothers were defeated in the conflict and they escaped through many places like Tawang, Dungsam and Yemen. Unfortunately, our mother was captured and thrown into jail.

The holy sites in the village, like stupas and temples, were looted and destroyed. The people suffered greatly due to the conflict. At that time, I was still very young and unable to be of any assistance but was aware of the conflict. That is why I was deeply disturbed by what happened and didn’t know what to do.

At that time, my mother was transferred to another jail in Wangdu Phodrang by her captors. While in jail, it was with the influence of Je Pema Sangpo that my mother was not treated as harshly as others. Therefore, I was very grateful towards him. Finally, she was able to leave jail and she went to Tashichho Dzong where she was reunited with me. I was extremely elated.

During the summer of the Year of the Water-Rabbit, Druk Mangala had an annual mandala offering puja. I engaged in the mandala offerings as well. While we were chanting the Praise to Tara, my brothers Duksengpa and Sonam Dhondrup had arrived via Wang Dzong. During that time, I gave my mother and two brothers the Amitayus initiation in the lineage of Tangtong Gyalpo. It was the first time I used the vajra and bell with ease (I felt it was the start of my deception as a great practitioner).

Shortly after, we started to engage in pujas such as the earth propitiation ritual and the performance of the sacred Cham lama dance, a special offering puja usually performed on the 10^th of the lunar month. All these pujas were completed successfully. Sikyong Mangar Benza and Tuchen Dudjom Dorje had arrived at the main temple in Dorje Den. They joined in the puja upon their arrival and they were given accommodation as well.

The next day, we engaged in the Samdrub Trowo Lhamang retreat for five days. I received the auspicious sign of the nectar boiling upon the completion of the retreat (signifying a successful retreat). Right after the retreat, the monks performed a Gonpo Gertsul Shakdunma ritual (Mahakala) that lasted for seven days. On the 7^th day, I joined in the rituals.

Upon my return, I went to Tago Choying Phodrang where I met Mipham Tinley Gyatso, the reincarnation of Ngawang Tenzin Gyatso, and Lobje Sangye Gyatso, the son of Lhacham Kunley. I felt a strong affinity with the two of them not due to our shared region or lineage but from a previous life. Then, I returned to Tashichho Dzong and the monks returned to Pungthang.

In the winter, together with the Desi (administrative ruler), we made our way to Chang Gangkar where we paid homage to a sacred Hayagriva statue and an Avalokiteshvara statue. We returned on the same day. After a short time, Sikyong Chokyi Gyaltsen and Miwang Tripa met at Drubwang Dutse and I was also there. But the Desi returned in the evening. I remained there for the next three days. Meanwhile, I performed the Kawang confessional practice, Gonpo Gertsul, the Mahakala fulfillment prayer and the 16 Arhat long-life puja. On the third day, I returned to Tashichho Dzong.

At one time, there was an old monk called Chok Norbu who was a disciple of the previous Zhabdrung. He was stricken by epilepsy and was given the initiation of Vajrakilaya. Right after, monks accompanying me returned to their respective monasteries. In summer, the monks did their general studies and practices, and in winter, they traveled to Drolung.

At the time, I went to the Desi’s residence where I performed the Kangshag confessional ritual and the Tsetrul long-life ritual, a Phurba ritual and so forth. I gave an initiation of Jinlap Nyepar to Deyang Chenmo along with some merchants and traders. They made faithful offerings to me for bestowing the initiation.

Chapter 4

In the summer of that year, the Sangha went to Tashi Dzong while Choktrul Mipham Tinley Gyatso along with his retinue decided to go to Lingshe. But a messenger was sent to stop us and requested we remain for a few more days. The Sikyong and his sponsors came to know about this. When we are about to engage in virtuous endeavors, we will always face obstacles. On the 1^st of the 5^th lunar month of the Year of the Wood-Snake, Choktrul Mipham Tinley Gyatso was appointed the spiritual and secular leader to replace Ngawang Tenzin Rabtu Gye and he received a salary and then, he went to Choying Phodrang.

In the same year, the Sikyongs from both sides were not on speaking terms and Je Pema Sangpo decided to reconcile both opposing factions. Then he advised the leaders and they were happy to listen to the esteemed advice from such a high lama and a respected member of the sangha.

In order to have greater impact, I invited Je Jampel Drakpa from Dewa Chenpo Phodrang. To ordinary perception, the lama is old, has failing eyesight and is hard of hearing. These are merely manifestations of the lama but for the sake of benefitting all sentient beings, he still accepted the invitation. He came and was provided accommodation.

After a short time, Wang Dzongpa Sangye along with his retinue arrived at Sabdun Lhuntse. The head of Tashi Dzong along with his retinue came together with the other faction and they reconciled their differences for the sake of the people and the Dharma.

Je Jampel Drakpa, Yongzin Khenpo, the elderly monks and representatives from both factions gathered in the Sangsab Gonkhang, the Protector chapel in order to take an oath. They recited the Kangshag confessional liturgy and both factions took oath.

Later, Je Lama and others returned to their respective residences. Wang Dzongpa Sangye also returned to his residence, met all the sponsors and updated them, and everything was well.

I went to Wangdu Phodrang to invite Ngawang Jigme Dorje and Gongsar Dorje Norbu. They travelled to Tashi Dzong and together with Ngawang Dudjom and Khenchen Trithok, the high lamas were ushered onto their respective thrones in the prayer hall of Gonkhang Chenmo.

Then the monks recited the Mahakala Kangshag confessional liturgy for three days while the leaders of the two factions prostrated a hundred times to purify their negative deeds in the corner of the prayer hall. Brotherhood was forged between the two leaders that day.

At that time, Lopon Yonten Gyaltsen requested Je Jampel Drakpa for the following initiations: Nangdrup Shiwa Lhamang initiation in the lineage of Tangtong Gyalpo, Vaishravana initiation, Basundhara initiation, and Gonpo Nyingshu initiation (Mahakala). He accepted this request and he especially requested my assistance to help read the pecha text for him during the initiation rituals due to his failing eyesight.

After completing the initiations, Je Jampel Drakpa returned to his own residence. Then, we performed the Lhamo Drubchoe (Palden Lhamo puja) and meanwhile, Jamtrul returned to Tashi Dzong. Padrol Khenpo Yonten Rinchen also took leave at this time. I was requested to give a long-life initiation and I obliged.

Trichen Chokle Namgyal and Jamtrul went to Padrol. In the winter, Trichen Chokle Namgyal, the Desi and I passed through Tinley Gang and arrived at Wang Dzong where we remained for three days and made our way to Pungthang. Thereafter, we went to Sangling and entered into retreat. On the 21^st of the 11^th lunar month, we returned to Pungthang and during midsummer, we performed a Chakrasamvara ritual and a Mahakala offering ritual.

In the same year, a residence was established in Sangling and it was given the name Chime Gakyil and I performed a Rabney consecration. A Dharma teaching was held there and I gave a Guru Padmasambhava initiation in the lineage of Lehjang Barcho Chö Yulgyal. We made our way to Tashi Dzong and during the 7^th month, I went to Padrol along with my guru and we stayed for a day in Gongsar Monastery.

Sikyong Damchoe Lhundrub was the abbot of this monastery at that time and the tulku gave the Guru Padmasambhava initiation upon the request of the Sangha of this monastery. At Dongkar, we paid homage to the yidam Thongwa Dhonden and we offered gold paint onto the statue. I gave the Cheti Dorje Trengwa initiation at this place.

We made our way to Dzongdrak Kar and we passed through Sangdrak Karpo and Yultak Gompa. We made offerings at this holy site. We continued on to Rinpung to pay homage to Namthong Karpo, Dumtse Stupa and Palnam Lhakang.

On the 10^th, I went to Kunang Dewa Chenpo Phodrang in order to receive my full ordination vows from Jampel Sherab Gyaltsen Pelsangpo. At that time, I was impoverished and therefore, was unable to request initiation, which I regret deeply. Then I returned to my teacher and offered a grand Tenshug (ceremony to request the lama to live long) to my lama. My guru told me that I would be his successor and gave me some personal advice and requested me to live long as well.

I requested my guru to also pray that we will never be separated in all future lives. My guru placed his palm on my head and he accepted the request with tears in his eyes. After seeing this, I felt so overwhelmed with emotion that I wept. Later, I traveled towards Kyerchu while passing through Dranggye Kha where I stayed with Jowo Rinpoche. I bestowed initiation upon Lamdrungpa Gyaltsen. Then I went on my way towards Ponlop Monastery at Taktsang, while passing through Nyangme Tsongpon Gonpo’s residence.

I performed Dragmar Gegtroe, the ritual of the 16 Arhats, Lhamo Gyertsol (Palden Lhamo), Tsetrul and Tsewang (long-life initiation). I went to Tashi Tse and performed the Gegtroe ritual and Lhamo Gyertsol Kangshag (Palden Lhamo’s confessional prayer). I went to Pelphur and paid homage to the holy sites there. Then, I paid homage to Osel Gang and Ugyen Tsemo and Taktsang Sharma.

I prayed and returned to Rinpung. I went to Chumo Phur and gave a Vajravarahi initiation to the meditators of the place. On my return, I met Choje Ngawang Sonam Rinchen at Chukha temple and we were overwhelmed with emotion. After I arrived at Rinpung, I gave Tsewang (long-life initiation) to a huge gathering of the faithful at Deyang Khar. I paid homage to the sacred shrine of the Eight Forms of Guru Padmasambhava.

I gave the Gonpo Nyingshu (Mahakala) initiation to Neten and Rabde. I gave the Sampa Lhundrub initiation (Wish-fulfilling Guru Padmasambhava) to the Ponlop (abbot) of the monastery at Gomey Rabsel. Upon my return, I stayed with Chithang Jowo.

The next day, I arrived in Tubten Jagö Phungpo and gave the Sampa Lhundrub initiation (Wish-fulfilling Guru Padmasambhava) to the people. I made a lot of offerings with great devotion to the sacred statues of Vajrasattva, Shakya Rinchen and Tuchen Pawo Sherab Sengge. Then I arrived at Tashichho Dzong Phodrang while passing through Wangdu Tse. There on the 10^th, we performed the Eight Forms of Guru Padmasambhava’s Cham ritual lama dance.

Chapter 5

After a short time, I returned to Pungthang. I did not remain there long and soon made my way to Sangling where I entered into a retreat of preliminary practices for four months. During this time, I read the biographies of various Kagyu lamas and the Vinaya Sutra which is comprised of 13 volumes (contained in the Kangyur). I also received a letter from my guru Je Jampel Drakpa containing auspicious prayers and well wishes. In the same year, my tutor Pema Zangpo entered into retreat and Ngawang Rinchen Zangpo took his place as Abbot.

In the summer, I arrived at Tashi Dzong and entered into an intense retreat on the Amitayus Dharani. In the same year, in the residence of Desi Tashi Dorje, I performed the thread-cross ritual for three days.

At that time, my mother Druk Gyalmo was 61 (and it was her obstacle year in accordance with the Tibetan zodiac). She became very ill with body aches (khrag rlung), lung disease and jaundice. She underwent intensive treatments but her condition could not be cured.

She was then transferred to En Khang but there, her condition further worsened. Out of all her sons, she made repeated requests to meet her youngest (me). When I received news of my mother’s worsening condition and her looming passing, I was overcome with grief and decided to pay her a short visit. Her physical appearance was not as it had been before and her face was gaunt.

Seeing her in that condition, I felt gloomy. My mother looked at me affectionately and I reflected on her kindness in raising me and caring for me. And the thought arose in my mind that the tshed dbang brgya rtsa (100x long-life empowerment) would benefit her. Thinking thus, I bestowed it upon her.

Before I left, I recalled that the Bhutanese royal family are all emanations of Chenrezig. This belief was also upheld by the royal lineage themselves. I said to my mother that, “During the time of mos pa snang mdzad, the last of the 1000 Buddhas to manifest in this aeon, please be my mother at the time so I can be your son, and in that lifetime, I will become fully enlightened. This is my request and prayer.” She listened and accepted.

My mother declared that this would be the last time mother and son would meet in this lifetime, and she wept so deeply that her clothes were drenched. Overcome with grief, I also cried loudly. Seeing our emotions, the people surrounding us also wept, like the Tibetan proverb:

When we see crying faces, we also cry.
When we see smiling faces, we also smile.

Then, I made my way back to Tashi Dzong.

A short time thereafter, my mother passed away. The abbot, ritual master, Trichen Rinpoche and all the Sangha members performed a cremation ceremony based on the rituals of Vajra Akshobhya. I sent a messenger bearing a letter of request along with the necessary substances and items to my teacher Je Jampel Drakpa who was residing in Kunang Chokyi Phodrang, requesting him to perform the powa (mind transference) ritual for my mother.

My teacher replied in writing that he accepted the request and that my mother would not take rebirth in the three lower realms. Je Jampel Drakpa further advised that I should contemplate on the Four Extremes. After some time, I realised that the message from my teacher carried the hidden meaning that my teacher would also pass away soon.

That year, Desi Tashi began the construction of a large Buddha statue in Pungthang and I made contributions towards the project.

According to tradition, I had to inspect the kitchen. However, as it was snowing heavily all night, Trichen Rinpoche and I stayed at Zabdon Lhuntse that day. The following day after sunrise, the sky was clear and we went to inspect the kitchen.

At Sangling, there were some monks engaging in retreat. In the evening, I received a letter from my guru Je Jampel Drakpa which I read. It was written that “At this time, I don’t feel well and I have invited some ritual masters to perform pujas at my place. They will arrive soon to perform the pujas. You don’t have to worry. I will get well soon thanks to the kindness of the Three Jewels.”

This was written in the letter but the secretary made many errors in the writing and the khata covering the letter was folded incorrectly. I regarded this as an inauspicious sign and felt sadness. I could not visit my teacher.

While I was engaging in retreat, many negative thoughts disturbed my mind. I felt that it would be better not to experience this human life. It was the 18^th day of the 11^th month of the Year of the Fire-Sheep, a day that many dakinis gathered. That evening, someone came with the message that my guru had entered clear light.

After receiving the message, I became depressed and felt that everything was meaningless, like a bubble in water. This type of enlightened tutor who appears in human form is extremely rare, like a star appearing in the day. Due to the misconceptions of disciples and their lack of merits, the guru spits on us and departs for the Pure Land. Now that I have been separated from my spiritual master, I am surrounded by those afflicted by the Three Poisons during these degenerate times. I am similarly afflicted due to my self-grasping mind, and I have no guide to liberate me from this situation. I do not have even an iota of inherent knowledge (from previous lives), knowledge from study or meditative experiences. What should I do?

Chapter 6

Je Jampel Drakpa took rebirth within impure lands in many appearances in order to assist and guide sentient beings to pure lands. At this time, he appeared in Menjong (Land of Medicinal Herbs) in the form of Je Jampel Drakpa and he manifested the enlightened deed of passing away. So, the whole world feels empty.

At Druk Pungthang, Ngawang Chokle Namgyal entered into retreat. Meanwhile, I also entered into retreat at Sangling. Both of us communicated and decided to keep the holy remains of our guru, Je Jampel Drakpa in state at Kunang until the 4^th lunar month. While I was in inner sadhana retreat, every seven days I performed a tsok offering dedicated to my guru.

On the night of the third tsok offering, I dreamt that my guru appeared to me with a youthful appearance. My guru was standing next to his previous life’s silver reliquary stupa at Sangling. He appeared to be leaving through the door and I was also with him.

My guru took a khata from a nearby attendant and placed one end of the khata into my hands. Then we folded the khata together. After that, my guru offered the khata to his previous life’s stupa and he went indoors. My guru took out another khata from the folds of his robes and placed the khata onto my seat. Then, my guru went out and down the stairs but I could not follow.

After I had the dream, memories of my teacher came flooding back and I was not able to meet my teacher. Soon after, a visitor brought a thangka and a stupa as a gift. Then, I performed a tsok offering and prayed fervently that I would meet my guru in future lives. Then, I performed self-initiation. After that, I completed the seventh tsok offering, which completed the 49 days of pujas to my late guru. I also completed my retreat.

I was invited by the Sikyong to perform the Rabney consecration ritual. Along with two Trichens and an ex-abbot, I and a group of Sangha members performed the preparation ritual. On the second day, we performed an increasing 13-deity Chakrasamvara fire puja and I was adorned in the full tantric clothes.

The Sikyong made a huge amount of offerings on this auspicious occasion. On the 3^rd day, Ngawang Dorje Norbu sponsored a 16 Arhat ritual. At that time near Thang Dzong, I bestowed a long-life initiation to two Sikyongs, the monastic community, ministers and their retinue along with a huge public gathering. The grand event was completed successfully.

After a short time, I went to Sangling and commissioned a gilded Vajradhara statue in dedication to my late mother. Then I performed a Lama Chopa offering and consecration of the statue. Retreatants of the area requested me to give Kagyu teachings but I declined.

As per the tradition of my previous incarnation, a special day is celebrated with the unfurling of a huge thangka that would attract a huge gathering of people to see it and make good prayers. So, I gave an Akshobhya initiation to the people that gathered there.

At that time at Tinley Gang, Je Rinchen Sangpo departed to the pure land. While the cook made his way to Tashi Dzong, I went to Trowo Drak Karpo on the invitation of Lhazor Lhamey to give an Amitayus long-life initiation. I made my way to Tashi Gang while passing Menchu Nag. I met Migje Tenzin Drukdrag. The next day, I gave Maitreya initiation to a gathering of the local people and also sponsored some pujas in the local monastery.

While I made my way back to Tashi Dzong, Tsangwang Depa shared his emotional story with tears in his eyes. I was also moved by his tale and soon after, Tsangwang Depa passed away. After I returned to my residence, I performed another abbot’s funeral.

After that, the deceased Jamgon Drupey Wangchuk Tshangsey was brought over through Jagö Phungpo by Trichen Chokley Namgyal, myself and a retinue from Kunang Osel towards Wangdu Tse. Before we arrived at Dechen Phodrang, the sacred remains of the lama were accompanied with lit incense while members of the Sangha recited prayers. The remains were placed into the funerary stupa that was especially constructed on the northeastern portion of the field next to the monastic library.

After that, everyone took their respective seats and began the funerary puja. I sponsored the tea and monetary offerings to the monks performing the puja. Trichen Rinpoche performed funerary rituals to transfer the consciousness of the lama to a pure land. I sat next to the funerary stupa. The next day, the bone relics of the lama were distributed to the disciples to be venerated and I was able to receive many relics as well.

On the other hand, the ashes and remaining coal were thrown into the river. Therefore, this marked the separation between the disciple and the kind guru who had shown the path of the Buddha.

In that year, I entered into retreat reciting my guru’s name mantra 100,000 times. After a short time, I went to the funeral of a former Sikyong, Tenzin Drukdag. During the 9^th month, I performed a Vajrabhairava mandala offering and right after, I returned to Sangling and entered into a Drakpo Marchen retreat.

At Pungthang, Miwang Dorje Norbu had passed away. On the 2^nd lunar month at Sangling, a long-life puja was performed and dedicated to Je Jampel Gyaltsen, a large thangka was unfurled to bless those who saw it, and tea and monetary offerings for the monks were sponsored. Together with the tutor Je Jampel Gyatso, I entered into a retreat of Dorje Namjom’s dharani at Sabdun Lhuntse and during the break, we recited the Manjushri Namasamgiti (Chanting the Names of Manjushri) text, the Choje Tsangpe prayer, the Lhamo Düsolma (Palden Lhamo) confessional prayer and request for activities prayer.

On the 10^th of the 8^th lunar month during the Year of the Earth-Bird, I went to Tashi Dzong on the invitation of the Sikyong. Over there, a large thangka of the Eight Forms of Guru Padmasambhava was unfurled and gifts were given to the public.

Due to the lack of people’s merits, a fire broke out at Dewa Chenpo Zhelmey Khang of Pungthang on the 23^rd of the same month and this had a detrimental effect upon the proliferation of the teachings. Therefore, everyone felt sad and helpless at the destruction of the temple. The Desi Tashi Dorje of the temple was devastated and he wept openly. Together with various dignitaries of the area, I reassured the Desi and promised to support him financially for the repair works.

At that time, at my place, they were building a monastery and I wanted to build a Protector chapel in order to fulfill my guru’s wishes. But the servants were not as helpful as I had expected and this disappointed me deeply.

Chapter 7

After a short time, everyone made their way to Choktrul Baling. The Desi was building a temple at Pungthang but lived at Thang Dzong. All the Sangha members remained at Tashichho Dzong during winter. I travelled to Sangling and engaged in mantra recitation. The attendant of Je Jamgon Lama, Yonten Norbu and I were together and we traveled to Pungthang and we made preparations for offerings meant for the new Protector chapel in the monastery. Yonten Norbu was an expert at preparing such offerings due to the kindness of his guru.

After a short time, the construction of the temple was completed. Desi Tashi Dorje invited Yonten Norbu and I for the consecration of the temple and we accepted. Tulku Ngawang Jigme Dorje, Trichen Ngawang Tinley Gyatso, Jamtrul Dudjom Gyaltsen, Trichen Ngawang Pema Sangpo and I performed a Rabney consecration ritual for three days at the new temple. On the last day of the consecration, an Amitayus initiation was given to the people who gathered at the temple.

Around that time at Chotse, I gave Gurdrag Marchen initiation in the lineage of Nyang Nyingma Osel to Dön Nyer. I returned to Sangling and I gave Lama Drakpo Kilaya initiation to Padrol Ponlop Yonten Rinchen.

After a short time, I moved into a new residence, which was built by my elder brother, Sonam Rinchen. At the time, I gave Tumpo Khyung Sham initiation to Dorje Lopon Sangye Chodrak. The Desi’s cook made his way to Tashichho Dzong before I made my way to this place. On the 23^rd of the lunar month, Ngawang Pema Sangpo passed away. After the monks arrived at Tashi Dzong, my teacher, Ngawang Jampel Gyatso was appointed the Abbot. I made extensive offerings to my guru. The Desi also fell ill and Thuenthim Wangchuk Gyalpo took over the position of the Desi.

Trichen Chokley Namgyal also fell ill and so, Trichen Ngawang Tinley Gyatso was invited from Tago Choying Phodrang. I performed a Chabtrul ablution ritual according Trowo Gyalpo Dorje Tsugtor for Desi Drepor and an incarnate lama.

On the 29^th of the 4^th lunar month, Sikyong Drepor passed away and so I went and placed a Guru Padmasambhava statue on his head for blessing and performed recitations and made prayers for him to take rebirth in Ngayap Ling.

On the 1^st of the 5^th lunar month, Ngawang Jigme Dorje also passed away and I performed the funerary rituals for the lama. I lit the fire of the lama’s cremation and the lama’s body turned into many relics. A holy being like him passed away at such a young age and I recall the words of the Buddha that life is impermanent. This holy being was a student of my lama, Je Jamgon Lama and therefore, he was one of my Dharma brothers and his passing deeply saddened me. In order to complete the funerary rituals, all the servants pitched in.

At that time, Phong Lopon Depa Tsultrim Namgyal and Yonten Rinchen were in conflict and the Desi tried to advise them but they did not listen. Later, Tsewang from Ta Dzongpa and my elder brother Sonam Dondrub listened to bad advice and they stabbed and killed Desi Wangchuk Gyalpo. After that, a few other dignitaries were also assassinated which made the place seem like Yama’s (god of death) realm. Desi Sherab Tharchin and his faction captured Sangak Sabdun Dzong. While Wang Dzongpa Sangye and his faction tried to stop the invasion, the situation deteriorated.

During the 7^th lunar month, there was an outbreak of contagious disease due to the negative effects of the Mamo ogress that became a huge obstacle for the growth of Dharma. The divination masters and the people requested me to assume political and spiritual authority. I reluctantly accepted this position. After a short time, during the annual Lhamo Dubtroe (annual offering puja to Palden Lhamo), Tim Dzongpa Tsewang went to war and his own army betrayed him and he was killed. After Chechu puja, around 800 tamkha coins and other offerings were distributed at a puja dedicated to the flourishing of the Buddha’s teachings.

During the 9^th lunar month, Lopon Tsultrim Namgyal travelled to Tashichho Dzong and a group of monks traveled to Pungthang. On the 12^th of the 10^th lunar month, the Gonying torma offering ritual began and on the 14^th, a throwing torma ritual was performed. On the 23^rd of the same lunar month, another Gonpo Gondue Duetor ritual was performed and completed with the throwing torma ritual on the 29^th of the same month.

When I returned to my residence, I had a headache for three days. From early in the morning of the 2^nd of the following month, I contracted smallpox. From that time, I kept it as a secret. I regret not following my guru’s instruction properly.

At Te Dzong, for my elder brother and retinue, I dedicated a puja to clear obstacles and made 2,800 tamkha coin offerings. At that time, due to the blessings of the Three Jewels and the Three Roots, my disease was healed. From that day onwards, I pledged to myself that even if I have to sacrifice my life, I would never commit actions that would not result in positive outcomes and also not to commit actions that would go against other people’s wishes. On the 5^th of the 12^th lunar month of the Year of the Iron-Pig, I was completely healed and celebrated my recovery.

After that, I traveled to Dodrag and sponsored a puja through a group of meditators. I offered khatas to the four lamas and made offerings of 160 tamkha coins. I gave Dorje Yudronma initiation to a gathering of people.

I went back to Tashi Dzong and at my residence, sat on a big rock but it suddenly moved and rolled down the hill. As I fell, I thought of my guru and thought that I was going to die. I survived due to the protection of the Three Jewels and my guru’s kindness. I only suffered a minor injury to my right thigh.

On the 29^th of the same month, due to the negative effects of the breath of the Mamo ogress, Ngawang Tinley Gyatso fell ill and they invited me over. Then, I made requests to perform various rituals and also made 400 tamkha coin offerings and 400 coins of unknown make. In the evening of the 7^th of the first lunar month, I gave advice on dying.

In the afternoon during the 8^th of the lunar month, while the deceased was being transported to Dechen Phodrang, there was a light drizzle with the sun shining. Everybody was deeply saddened. I took the responsibility to perform the funerary rites and other rituals. The cost of the pujas was 2,000 tamkha coins.

On the 26^th of the same month it was the parinirvana day of Je Sherab Sengge and so I traveled early in the morning to Jagö Phungpo. I presided over the parinirvana puja. I made 60 old tamkha coin offerings and 170 new tamkha coin offerings to the meditators and those who attended the puja. I also offered old khatas, seven good quality khatas and nine other ordinary khatas. I conferred the Aksobhya initiation to those who attended the puja.

At that time, Sikyong Chokyi Gyaltsen fell ill at Wangdu Tse and his Ponlop sent a message to me to request me to come and I obliged. I gave a Namgyalma initiation and performed a purification ritual for him. He finally passed away on the 30^th day of the lunar month and I performed a dedication prayer for the deceased and funerary rites in accordance to the wishes of the assistants. The funeral was well planned and everything went according to plan.

I gave a reading transmission of Milarepa’s biography and songs of awakening to Ponlop Dre. After a short time, a group of monks arrived at Tashichho Dzong. As Khen Rinpoche resigned, Lopon Yonten Gyaltsen was appointed as abbot to replace him.

Between that time, I travelled to Jagö Phungpo and requested the meditators of the place to engage in a recitation of the Kangyur and other various rituals. I made monetary offerings with the initial sum of 150 tamkha coins, which was followed by another sum of 100 tamkha coins.

After I returned, I commissioned a thangka painting of my lama at Wangdu Tse and requested a puja to be done for the successful completion of the thangka. I spent a monetary sum of 100 tamkha coins for this puja, and paid an advance of 15 tamkha coins to the artist. A Lhamo Tseringma Kangshag puja was also performed with an offering amount of 200 tamkha coins and for a Rabney consecration, I made 160 tamkha coins. I paid the artist the 12 -13 tamkha coins. I sponsored a ‘thread cross’ puja for the proliferation of the Dharma and to dispel the obstacles for the Dharma to grow. I made 1,120 monetary offerings for this puja.

On the 13^th of the 9^th month of the Year of the Iron-Pig, I went to Wangtse and on the 15^th, went on to Jagö Phungpo in order to pay homage to my lama’s statue. At Mangkar, I requested the meditators of the area to perform a puja and made offerings to them. Then I returned to Tashi Dzong while passing through Wangtse.

On the 24^th, I arrived at Dechen Phug and performed a recitation prayer and stayed overnight at Pangsam. On the 25^th, I travelled towards Karbey Chorten Gang while passing through Singchu La. On the 28^th, after I arrived at Sangling, I paid homage to the Abbot at Shornor Gang. On the 12^th of the 10^th lunar month, I performed a Gonying ritual for two days along with Gonpo’s Kangshag (Mahakala’s confession) and extensive Duechok (Mahakala’s thread mandala ritual).

On the 11^th lunar month (Bhutanese celebrate new year on this month) of the Year of the Water-Rat, an extensive puja for Gonpo was performed. And on the 19^th, the Abbot and two senior attendants, the lopon of Mangkar Dzong, monks and the public invited me to come over to Norbu Gang.

I made offerings to monks who were performing the puja on the 3^rd of the 12^th lunar month, the parinirvana of Je Sherab Gyaltsen. I invited meditators of Kennor Gang at Mangkar and requested them to engage in pujas. I offered 1 tamkha coin to each meditator there. I offered the monks tea and monetary offerings.

On the 7^th, the senior Dorlop was appointed as a Desi. On the 8^th, Jamgon Tulku ascended the golden throne (Sertri). On the 19^th, I arrived at Samling and I stayed there for a few days. Later I went to Norkhang.

On the 6^th of the 1^st lunar month, Khen Rinpoche Yonten Gyaltsen made requests to me in the presence of 10 monks from Lhuntse and the local monks to bestow teachings on Mahamudra, Six Yogas of Naropa and various auspicious teachings to his entire 370 disciples. I accepted the request and gave those teachings.

I also gave the Sahaja Cakrasamvara and Mahakala initiations and other various teachings. The teachings had the effect of ripening and liberating those who listened to them. In between, I gave the Bodhisattva Vows to some of the fully ordained monks and then gave the Six Yogas of Naropa, focusing on the three teachings of mixing and ejecting the consciousness, and the reading transmission of the tantric text on Mahakala and Palden Lhamo to a large gathering of monks.

On the 5^th of the 2^nd lunar month, I went to Sangling. On the 6^th, I went to Tashi Gang and on the 7^th, I went to Tashi Chokyi Phodrang. On the 8^th, I arrived at Dechen Phung and Pangsam, and performed extensive rituals and returned to my residence.

On the 9^th, I went to Jagö Phungpo by passing through Wangtse. At Jampa Lhakang and Hogmin Khangsang, I paid homage to Je Lama’s statues there with multitudes of khata offerings. In the presence of my guru’s statue, I requested the meditators to perform various rituals and at Hogmin Khangsang, I requested the Namygal Tongcho (1,000 offerings to Namgyalma). I made tea and monetary offerings at both locations. At Hogmin Khangsang and another temple with the same name, I requested a kangso puja of Mahakala to be performed, a Lhamo Yudronma and various peaceful and wrathful deities puja, along with a thanksgiving ritual.

At the residence of the senior linguistic teacher, my guru’s biographical and incarnation lineage was painted on the wall along with the 16 Arhats. I possessed some dead skin of my guru, which I mixed with some gold dust and this was painted onto the mural itself. I gave Dorje Namjom and Vajrakilaya initiations to fortunate disciples.

On the 14^th of the 3^rd month, I travelled to the west. On the 17^th, I returned to my master’s place, Kunang Osel. On the 8^th, I requested the meditators of this place and ordinary practitioners to perform an extensive recitation ritual and made monetary offerings to them.

I invited practitioners of Sarchen to Mangkar and they performed the Tseto ritual and I made monetary offerings. On the 22^nd, after I arrived at Kyichu Lhakang, I offered khatas to Jowo Shakyamuni’s statue adorned with a crown (similar to Jowo Rinpoche in Jokhang, Lhasa), extensive butterlamp offerings and offered prayers to dispel the obstacles for the proliferation of the Dharma. I gave the wrathful Amitayus initiation to the monks of Lam Gongma and the people of that area.

After I arrived at Taktsang Palphug, I performed the Vajrakilaya ritual and offered khatas and butterlamps in an extensive manner. Then, I went to pay homage at the Ugyen Tsemo and Sharma pilgrimage sites.

I arrived at Sangkur by passing through Chokyong Tse and also performed rituals and offered extensive khatas and butterlamps. In order to buy flatwood, wood boards and other necessities, I donated seven horse-loads of grain to the temple (the grains are bartered for the building items). After passing through Gongsar Kar and Rabgoe Sherab Drak, I went with lay practitioners to pay homage at the holy sites at Chumo Phug. After I made extensive offerings of khatas and butterlamps, I continued on to Rinpung Dzong. At Rabdil Mangkar, I performed the Gonpo Kangso, Namgyal Tongcho and various other pujas while making monetary offerings of 3 tamkha coins to each monk. Then everybody requested me to give Tsewang long-life initiation based on the Tseta Sindhi text (Amitayus and Hayagriva).

On the 2^nd of the 4^th lunar month, I went to the place called Densa Kunang. At that time, I gave Tsewang nectar long-life initiation to the monks of Goeri Tsarchen. At Dzongdrak, I paid homage to Chorten Karmo and made extensive khata and butterlamp offerings. I circumambulated and made extensive prayers and aspirations. I gave the wrathful Amitayus initiation to the local monks and sponsors in accordance to their request.

After my arrival at Sharpa, I gave Tsewang long-life initiation and Mangkar. Then I went to my residence by passing through Yutar Goen, Nephug and Menchu. After that, I went to Rinpung Lopon’s place and gave Tsewang long-life initiation as he had requested. I went to Kunang Densa and gave Gonpo Nyingshu initiation and the reading transmission of Gotsangpa’s collected works.

Later, the monastery sent me to Ranang to make monetary offerings. On the 13^th of the 5^th lunar month, I gave the commentary to the two teachings on ejecting and mixing of consciousness as requested by Rinpung Neten and Pangkar Lama. On the 2^nd of the 6^th lunar month, I bestowed the wrathful Amitayus initiation after my arrival at Dongkar. After that, I arrived at Yultag Monastery, and gave Dutob long-life initiation in the lineage of Tangtong Gyalpo.

Then, I traveled to Kunang. On the 8^th of the 7^th lunar month, a group of devotees requested me to give Mahamudra and the commentary to the Six Yogas of Naropa to 600 fortunate disciples and I placed them on the path to Bodhisattvahood. At the beginning of the 7^th month, I arrived at Panggar Kyathar by passing through Tachok Gang. I gave long-life initiation based on Tangtong Gyalpo as requested by Tachok Gang Choje (Dharma master).

There is a lady, Druk Chozoma from Sisi who had a house blessing ceremony and invited me to come. I gave a wrathful Amitayus initiation and from there, I went to Kunzang Dechen. And at Siling Kar, Gongsa Dorje Norbu had passed away and I went to Chishing Monastery and gave Tsewang long-life initiation. I arrived at Langkar monastery and gave Tamdrin initiation (Hayagriva). I went to Pagar Monastery and bestowed a White Tara long-life initiation, and went to Tsamdrag Monastery and gave a Tsewang long-life initiation. Then, I went to Dokha Kyer. I gave Akshobya initiation and a long-life initiation to a huge group of people. I stayed for two days and then went to Dorbi Dzong and gave another long-life initiation. Then, I returned to Drawang and gave long-life initiation and returned to my residence.

Sarva Mangalam

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92 Responses to The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden

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konchok trowo on Sep 18, 2023 at 10:52 am

all this slander of the Tibetan leadership.. such small attacks produce no good. one does not defame another bodhisattva, tulku or not.

Бесплатные комиксы - n.acomcs.com on Sep 3, 2023 at 10:50 am

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website for most recent updates.

Samfoonheei on May 17, 2022 at 3:45 pm

Revisit this incredible sharing of the history of Bhutan and the Dharma Protector Dorje Shugden. Bhutan a beautiful landlocked country have been long connected with Dorje Shugden ever since the days of 4th Zhabdrung Rinpoche Jetsun Jigme Norbu long and established tradition in Bhutan. Bhutan recognizes Buddhism as the state’s “spiritual heritage,” provides for freedom of religion, and bans discrimination based on religious belief. Buddhism was first introduced to Bhutan in the 7th century by Guru Padmasambhava. The Zhabdrung Ngawang Namgyal is considered to be the founder of modern day Bhutan. Zhabdrung Ngawang Namgyal was notable Drukpa Kagyu masters of this nation advocated the practice of the enlightened Dharma Protector Dorje Shugden. These goes back to the time of the 3rd Drubwang Tenzin Zangpo from the incarnation lineage where he had authored part of an early propitiation text to Dorje Shugden. Followed by the 4th Zhabdrung Jigme Norbu, from the reincarnation lineage of Zhabdrung Ngawang Namgyal, also included extensive prayers to Dorje Shugden in his collected works. Interesting findings the Gyalwang Drukpas are considered to be emanations of Chenrezig, the Buddha of Compassion. All liturgies to Dorje Shugden can be found in the collected works of prominent high lamas whose incarnation lineages are deeply linked with the very fabric of Bhutan’s history. The 4th Zhabdrung Rinpoche Jetsun Jigme Norbu is highly attained and cannot be wrong about Dorje Shugden. The 4th Zhabdrung Jigme Norbu’s autobiography tells all.
Thank you Rinpoche for this great sharing. May more and more people know the truth the very truth and realised that Dorje Shugden is not evil but a very powerful dharma protector. The practice of Dorje Shugden is indeed very beneficial which had been practiced centuries ago.

Samfoonheei on Jul 2, 2019 at 1:10 pm

Buddhism was first introduced to Bhutan in the 7th century. Bhutan’s historical period begins at about 747 A.D., when the revered religious leader Guru Padma Sambhava came from Tibet and introduced Buddhism to the country. Buddhism has wielded a profound influence both on the people’s way of life as well as on the growth of the country’s religion cultural and traditional customs. Buddhism has been the State Religion of Bhutan for centuries since then. The 4th mind emanation of Ngawang Namgyal, who founded the Bhutanese nation has even recommend the practice of Dorje Shugden to Drukpa Kagyus masters of Bhutan. They had since propitiated, worshipped and invoked Dorje Shugden and even composed propitiation texts to Dorje Shugden. Well it has proven that there is nothing wrong with Dorje Shugden and he is not evil spirit. The 4th Zhabdrung Rinpoche Jetsun Jigme Norbu who is considered to be the founding father of Bhutan and is highly attained and cannot be wrong about Dorje Shugden. Incredible conclusion that Bhutanese nation practitioners having indeed a close relation with Dorje Shugden . This shows that Dorje Shugden is perpetuated as a Dharma Protector, long and established tradition in Bhutan, and that this is backed up by recently-examined texts written about two hundred years ago by Zhabdrung Jigme Norbu and Drubwang Tenzin Zangpo.
Thank you Rinpoche for this wonderful sharing.

Tsem Rinpoche on Apr 9, 2019 at 3:25 pm

As of April 9, 2019 there are over 240k views on this blog post regarding the relationship between Bhutan’s Highest holy lama the 4th Zhabdrung Rinpoche and Dorje Shugden.

His Holiness the 4th Zhabdrung Rinpoche composed a beautiful puja text to Dorje Shugden for his Bhutanese people to use and get blessings. He knows Dorje Shugden can help very fast. 4th Zhabdrung Rinpoche is a very high and attained lama and he can see Dorje Shugden’s benefit through his powers. We can trust Zhabdrung Rinpoche’s powers and knowledge. This puja text is also in Bhutan’s national library and we have a copy of this puja text in our blog post.

So many people from Bhutan love this information and the Bhutanese contacted us to thank us for this blog post. We are humbled. Take a look here – https://bit.ly/2PrE6Ui

Kechara Member on Apr 9, 2019 at 2:45 pm

This blog post is incredible!!

As of today April 9, 2019, there are over 240k views!!! Can you imagine? So many views and majority is from Bhutan I found out. It’s lovely to see so many Bhutanese realize their country’s strong connection to Dorje Shugden finally. I am so happy for the beautiful country of Bhutan to re-connect with Dorje Shugden!

The 4th Zhabdrung Rinpoche was very kind to write a puja to have his people pray to Dorje Shugden. He is a powerful lama, so he must have seen the benefits of Dorje Shugden for his people.

Lama Shenphen Tulku Rinpoche on Apr 8, 2019 at 1:47 pm

Hi

Just wanted to say…

I gave up my dorje shugden practice and. Decided just to follow the 4 starbucks steps as that works better for me.

I hope you all understand.

Thank you for allowing me to discontinue my practice as this was the right thing for me to do.

Sincerely yours,

Lama Konchok Shenphen

- Lama Shenphen Tulku Rinpoche on Apr 8, 2019 at 8:31 pm
  
  Okay I thought about it…
  
  Since everything comes from seeds including dorje shugden it can be summed up like this…there are two dorje shugden. The one you planted the seeds for and the one you didn’t.
  
  If he can’t help you it means you couldn’t plant the seeds for him.
  
  That dorje shugden doesn’t exist.
  
  The one that does is the ones you did plant the seeds for.
  
  The one that is helping…
  
  The seeds of enlightenment.
  
  I am dorje shugden then!
  
  And he does exist.
  
  So yes please pray to him
  
  And you are praying to me.
  
  We are both the same…
  
  So why wouldn’t you pray?
  
  It plants good seeds.
  
  If you don’t want to pray to dorje shugden then in essence you are also breaking samaya essentially.
  
  You cannot pray to one without praying to the other…
  
  You haven’t planted the seeds for him to exist…that’s why he is forbidden.
  
  But if you understand that you don’t have to then what help is it?
  
  Your just not understanding the teaching.
  
  But it does not help to not pray to him…you could still pray to him and plant the seeds to understand.
  
  Then it doesn’t matter.
  
  I’m not telling you to do it but you can.
  
  That way I’m not going against the wishes of his holiness.
  
  Amen
  
Pastor Shin Tan on Mar 17, 2019 at 4:44 am

Throne seat of Zhabdrung Jigme Norbu at Gorinang Monastery in Paro
(From Facebook)

The seat of Zhabdrung Jigme Norbu. Here is what I found out from a short study.

High Lamas can manifest in different forms, such as the Mind emanation, Body emanation or Speech emanation. Jigme Norbu was a layman who was recognised as the Mind emanation of Zhabdrung Ngawang Namgyal (1594-1651).

Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had become part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).

After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.

He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.

Later, Jigme Norbu returned to Gorinang, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.

Source: Kardo Petsher FB

Tsem Rinpoche on Feb 21, 2019 at 6:36 am

With deep devotion to the guru, higher meditational insights will arise. Because of not having higher meditational insights, one will not realize the need to have devotion to the guru in order to gain higher insights. They are interdependent.~Tsem Rinpoche

With deep devotion to the guru, higher meditational insights will arise. If one does not have deep devotion to the guru, it is a clear sign one does not have higher meditational insights.~Tsem Rinpoche

Pastor Shin Tan on Dec 10, 2018 at 11:44 am

Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.

Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA

Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG

Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG

Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO

Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG

https://video.tsemtulku.com/videouploads/comment-1544345059.mp4

Tsem Rinpoche on Nov 26, 2018 at 1:36 pm

Dear friends,

Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.

You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.

Enclosed are the prayers in English, Chinese and Tibetan.

May you be safe, protected and blessed.

Tsem Rinpoche

More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6

More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n

Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M

—

亲爱的朋友们，

西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡班杂维格毗札那娑哈 Om Benza Wiki Bitana Soha。

要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。

以下附上英文、中文和藏文的祈愿文。

愿你平安，常受庇护和加持。

尊贵的詹杜固仁波切

更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG

更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN

第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M

Beatrix Ooi on Nov 25, 2018 at 2:04 am

His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.

Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.

The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.

May Dagom Rinpoche’s current incarnation live a very long life.

Tsem Rinpoche
https://www.tsemrinpoche.com

YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo

Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]

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尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。

扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。

流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。

愿今世的扎贡仁波切健康长寿。

詹杜固仁波切
blog.sina.com.cn/zhandugu

YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo

拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148

https://video.tsemtulku.com/videouploads/comment-1543075725.mp4

Yee Yin on Nov 25, 2018 at 12:29 am

It is rather stupid to say the Dorje Shugden practice is sectarian. The Tibetan leadership (CTA) and some lamas of other lineages claim that Dorje Shugden does not like other lineages, he only protects the practitioners of Gelug tradition. He will harm the practitioners if they practice the teachings of other lineages.

How can Dorje Shugden be sectarian? He was first enthroned in the Sakya tradition as their Dharma protector. He was not known to Gelug tradition in the beginning. It was only later, the Gelug took up his practice and relied on him heavily.

This article on Zhabdrung Rinpoche also showed that Dorje Shugden was propitiated in Drukpa Kagyu lineage. Not only that, but we have also seen some Nyingma thangkas with the depiction of Dorje Shugden in it too (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/beautiful-ancient-thangkas-to-share-with-you.html). If Dorje Shugden is sectarian, how come he appears in the thangkas of other traditions?

Tsem Rinpoche on Nov 23, 2018 at 5:49 am

Divination (‘mo’) Text by Dorje Shugden

This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.

The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.

Tsem Rinpoche

DS-MO-choyang.pdf

Pastor Shin Tan on Nov 20, 2018 at 4:00 am

All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.

Tsem Rinpoche

(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)

每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。

詹杜固仁波切

（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）

Valentina Suhendra on Oct 6, 2018 at 5:14 pm

A Daily Request for Wealth, Peace and Protection

Composed by H.E. Tsem Rinpoche

In the heavens there are myriad manifestations of the divine. All those manifestations specifically show us different aspects of divinity in order to be of benefit to all living beings. All the rupakaya forms of the divine have compassion, skillful means and wisdom. We invoke upon them whether we are happy, sad, down, lost, fulfilled, confused, empty, and during the whole range of emotions we constantly experience due to an untrained mind.

Understanding our nature, Great Wisdom Being Dorje Shugden, therefore all the more so, please hold us close to your bosom as an only child to a parent.

Though the manifestations of the divine need no offerings and gifts from us, we offer you supreme Manjushri Dorje Shugden a libation of tea, incense and mantras, in order to ask you to bless us, to be a part of our lives, to abide in our dwellings and to give us signs, omens and portents of both good and bad. When the negative arises, quell them immediately. Please increase the positive for my weary and worn mind as I lay my hopes in you.

When difficulties, problems and confusion arise, we ask you, who is but the culmination of all that is powerful, holy and omniscient to bless myself, family, loved ones, environment and even my pets. May I see wisdom, find hope, and be at peace.

I request you, O Divine Bhagavān Dorje Shugden, who wears a round dome hat and the three robes of a saffroned bhikshu, who wields a sword of liberty, justice and wisdom and clutches a wish-fulfilling jewel, who rides on a supreme lion of subjugation of all that is negative, to fulfill my wishes. I understand my wishes may not be the best, so I surrender to your wisdom for the outcome though it may not be what I have in mind. Please bless myself and everyone that we may enter into the supreme city of liberation.

Great Bhagavān Dorje Shugden, I request you sincerely from my heart to be a part of my life, bless my home, and grant me wisdom, solace and comfort, that I might be of service to others without agenda, and that I may focus out onto others and not be fixated on myself, creating more problems for all that I hold dear.

Bless me to become kinder, wiser, more compassionate, tolerant and very forgiving to all those who hurt and love me. In order to become close to you, Dorje Shugden, we must surrender the banal. We must abandon fixed views, projections and rigidity. Lastly, in my final moment when I leave this plane of existence, only the positive actions I have done will matter as everything and everyone will be left behind. Let me realise this and act upon this now! At this crucial moment, please may I have a vision of yourself, the powerful and merciful Dorje Shugden, to take me to where I may course in the sky to continue my journey of spiritual waxing.

I offer you saffron-coloured tea and my faith to fulfill my prayers and gain siddhis. By reciting your mantra, may healing, peace, love, long life, protection and perfect view of sunyata arise.

Mantra of fulfillment, peace and wisdom:

OM BENZA WIKI BITANA SOHA

(It is good to recite this mantra daily as much as you like or your timing allows.)

I dedicate this supreme heartfelt prayer to the all-knowing Celestial and Supreme Protector Dorje Shugden, that I may quickly become a being of light, compassion, love and enlightenment.

Please play the audio included here to follow along with the prayer.

OR

Follow on youtube: https://www.youtube.com/watch?v=9-OSudd323A

For more information, go to: https://www.tsemrinpoche.com/?p=61394

https://video.tsemtulku.com/chat-videos/chat-1538813324.mp4

Joy Kam on Sep 20, 2018 at 2:32 am

Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.

Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)

Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.

https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be

Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)

In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.

https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be

For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html

Pastor Shin Tan on Sep 15, 2018 at 1:23 am

Many come to Kechara Forest Retreat in Bentong, Malaysia to make offerings and prayers to the increase form of Dorje Shugden who appears like a prince and rides on a golden horse. Many report having their wishes fulfilled and return many times. Am happy to see this. Tsem Rinpoche

You can learn more about this form of Dorje Shugden here: https://bit.ly/2wxQyes

and

See video of this chapel: https://www.youtube.com/watch?v=kEK35F_O5Hg

Pastor Adeline Woon on Sep 9, 2018 at 5:37 pm

COMPASSION at its best: His Holiness the Dalai Lama explained in Ladakh, 31 July 2018:

“Usually at the beginning of an empowerment there is a ritual to drive away interferences. But I no longer feel it’s consistent to regard some beings as evil forces. At the start of each day I cultivate altruism, but in the evening we say, ‘May the evil forces be driven away.’ There seems to be a contradiction here that I’m no longer keen to comply with. I’m not highly realized, but I have great confidence in the power of Bodhichitta.”

Source: https://bit.ly/2wVsqSb

———————————————-

This latest statement by His Holiness the Dalai Lama is excellent. I fully believe in his compassion and I hope he will fully implement it.

All negative beings take rebirth with negative minds due to deep attachments. The attachments result in negative states of rebirth and angry minds that carry out harmful actions, like spirits or hungry ghosts who can be very bothersome because they are very angry as they died in the state of attachment in their former rebirths.

Indeed we need to generate compassion towards these beings, especially the formless type, as it would be the best remedy to stop their harm. We can recite mantras with love and bless them with it. While reciting prayers, we can meditate on them being at peace. When we generate compassion towards these harmful interferences of the formless type, many of them will calm down and stop their harm and even go away. Some of them, you can talk to them and subdue their harm and they will stop harming completely if they feel your love. That is how you can help them.

Many high masters of India and Tibet generated great compassion towards certain ghosts, spirits or interferers and subdued them in this manner and even made them into protectors of regions. I’ve witnessed this with one of my lamas where he subdued a female spirit that crossed over the Himalayas. After making the spirit promise it will not harm others, my lama gave the spirit a drink to seal the promise.

Since the Dalai Lama has manifested saying Dorje Shugden is negative (although many high lamas disagree), then he can apply this method to Dorje Shugden. He can ‘subdue’ Dorje Shugden by generating tremendous love, prayers and talking nice to Dorje Shugden who will be ‘subdued’. Then people are henceforth ‘free’ to practice Dorje Shugden without more discrimination, segregation and being called degrading names for practicing this protector.

Give peace a chance. His Holiness the Dalai Lama can generate great love towards Dorje Shugden and all the hundreds of thousands of Dorje Shugden practitioners that love the Dalai Lama and miss him like I do. May His Holiness the Dalai Lama bring peace and heal the rift with Dorje Shugden practitioners.

May His Holiness live very long and always be healthy,
Tsem Rinpoche
https://www.tsemrinpoche.com

Reading- https://bit.ly/2wWQGUh

Disappointing on Aug 23, 2018 at 8:49 am

Why does Bhutan’s lama Dzongsar Kyentse Rinpoche behave and dress in a way that makes people lose faith in Buddhism and it’s teachers? ? Why do some Bhutanese accuse other lamas badly when they pray to Dorje Shugden. Look at Dzongsar Kyentse Rinpoche who makes so many lose faith in Buddhism as that is worse than anything else. Why doesn’t the Je Khenpo of Bhutan tell Dzongsar Kyentse to behave nicely and like a teacher? Why Je kenpo ban Dorje Shugden in Bhutan but does not ban bad lamas like Dzongsar Kyentse Rinpoche? ?Why is Dzongsar Kyentse Rinpocihe friends with the evil Sogyal Rinpoche? Why does Dalai Lama keep quiet about them?

- Fuck on Aug 30, 2018 at 1:10 am
  
  Why you are minding others business? Rather than poking your nose to other why can’t you be on your own way? After reading your articles you are trying to create mis-understand among bhutanese society…
  
Pastor Adeline Woon on Aug 22, 2018 at 11:33 pm

Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.

High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.

Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7

Beatrix Ooi on Aug 10, 2018 at 5:17 am

For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.

Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.

Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-

1. 5 Dorje Shugden families or emanations. They consists of the following:-

– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.

2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.

3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.

4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.

5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.

6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.

7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.

These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.

Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570

Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422

Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424

Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698

*Stand not included

Pastor Adeline Woon on Aug 4, 2018 at 3:17 am

His Holiness the 10th Panchen Lama

Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.

After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.

The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.

At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.

His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.

Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.

Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.

The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.

See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb

Joy Kam on Aug 2, 2018 at 3:20 am

Dear Kecharians and friends,

Last night, I gave a teaching to a group of people who were in Kechara Forest Retreat. I shared with them the correct way to pray for our loved ones and why we shouldn’t “demand” Dorje Shugden with fulfilling our wishes but let Dorje Shugden decide what is the best outcome. He has infinite Manjushri wisdom beyond our own and we should trust this wisdom. Sometimes what we pray for is not what should be fulfilled. Sometimes what we don’t want turns out to be the better result in the future.

I also shared with them about a beautiful monk, Tsawa Pulthok Rinpoche, who was jailed and badly tortured by the soldiers for 19 years, starting back in 1959 in Lhasa, and yet he has no anger towards his torturers. He was released and had resettled in Nepal where I met him. For the remainder of his life, he spent his time in meditation, retreats and pujas for the public until he passed. He was glowing, happy and very proud of the fact he was a student of His Holiness Kyabje Pabongka Rinpoche, which he told me when we met. He did full meditations on Vajra Yogini and short puja to Dorje Shugden daily in his small room in Kathmandu, Nepal where I had to honor to join in his prayers. He told me he was very happy to have his room to do his meditations, pujas and prayers openly. Whatever happened to him, he accepted as part of his karma and he spent much time in prison meditating and quietly teaching dharma to his other cellmates. He was very much respected in prison in Lhasa because he never showed anger, always meditated and consoled others, giving them great strength. He endured much hardship, torture and beatings but he never lost his monk vows. His full understanding of karma helped him not feel any anger or bitterness towards the soldiers. He told me that daily, he would meditate that the karma of others in prison would come to him. That all the torture and abuse he received was so others in prison did not have to suffer this. He said suffering for others was what kept him going and made him be able to endure the pain.

We are not bound by our experiences. We are bound by our choice. I also reminded those were present about the good person inside each and every one of us, and how we should not “bury” this good person with our excuses because the more excuses we give, the deeper this good person is buried and soon the layers of excuses will make it very difficult for us to find this good person. We are all beautiful good people and we should not let it get lost by lying, laziness, lack of integrity and procrastination. We all have a choice. If we have to make excuses, we should choose to make excuses to be a winner. When we win, we make ourselves happy and those around us happy.

The teaching session went well and it was spontaneous, and I requested the people who live and work in and around Kechara Forest Retreat for the talk. We had some good laughs to during the talk.

Thank you,
Tsem Rinpoche

‘If we trust in karma which exists, then there is no reason for anger’.
~ Tsawa Pulthok Rinpoche

Made in Japan on Jul 30, 2018 at 6:51 am

“If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can be harmed by an evil spirit… Which one is it? Can he be harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?” – Tsem Tulku Rinpoche

Photo: His Holiness the Dalai Lama, young Tsem Tulku Rinpoche and Tsem Tulku Rinpoche’s tutor Kensur Rinpoche Jampa Yeshe

Valentina Suhendra on Jul 30, 2018 at 4:27 am

This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953

Pastor Adeline Woon on Jul 29, 2018 at 2:00 am

DON’T MISS THIS! FANTASTIC NEW GREAT STUFF! High quality videos redressing the misinformation about Dorje Shugden practice and people and the current sad Tibetan situation and why they are losing ground in the world. Powerful and truthful – CLEAR VIDEOS – https://bit.ly/2LJbo35

Pastor Adeline Woon on Jul 28, 2018 at 5:48 am

Nice short video of a new LED signage reminding us of who we can go to for blessings in case of need: https://www.youtube.com/watch?v=EBwrkaKUoH0

Joy Kam on Jul 26, 2018 at 2:48 am

Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche

Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s

Pastor Adeline Woon on Jul 25, 2018 at 6:34 am

Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche

Joy Kam on Jul 25, 2018 at 5:33 am

Amazing post!!!!!

Dear friends, For months we have been working on this BEAUTIFUL

and meaningful mural in Kathmandu, Nepal. Please click here to

enjoy the many stunning pictures of this mural:

https://bit.ly/2LgOj8J

Tsem Rinpoche

Joy Kam on Jul 21, 2018 at 2:09 pm

Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.

Pastor Adeline Woon on Jul 20, 2018 at 9:32 pm

Here we see a Bhutanese woman confirming that His Holiness the 4th Zhabdrung Rinpoche wrote prayers to Dorje Shugden. At first people did not believe that Zhabdrung Rinpoche actually composed the prayers, but people went to check with their monastic authorities, and they confirmed that the prayers were real. Before this, she had vehemently said that there were no such prayers and that she would go to check and then prove that the prayers were false. She must have gone to check and ask about Zhabdrung Rinpoche’s prayers to Dorje Shugden. As we said, the prayers are real but she still cannot accept the fact, even with all the proof.

Some Bhutanese feel like they cannot openly acknowledge that the article on Zhabdrung Rinpoche’s composition of prayers to Dorje Shugden is true, because it would mean that the Je Khenpo and Bhutanese sold and betrayed their own lineage. So even though they now admit that they prayers are real, they keep saying that he is just a minor deity and in any case, the Je Khenpo banned the practice. But if Dorje Shugden was just a minor deity, why would both Zhabdrung Rinpoche and Drubwang Tenzin Zangpo have composed such extensive prayers to Dorje Shugden? If Bhutan’s founding fathers like Zhabdrung Rinpoche promoted the practice of Dorje Shugden, why is someone like the Je Khenpo, whose position was originally created by the 1st Zhabdrung Rinpoche, banning the practice? Why do they want to go against what Zhabdrung Rinpoche did? If they do that, why do not they ban the entire country of Bhutan, because he founded that too.

They also claim that thangkas of Zhabdrung Rinpoche with Dorje Shugden are fake. However, there is no such thing as a fake thangka, because when someone has faith, they commission it, place it on their shrine and accept it. How can a thangka be fake when it has been individually commissioned? There is no rule or guideline what someone can or cannot put on a thangka. It is up to a person’s personal choice. That means there is no such thing as a fake thangka.

This woman came back on social media and confessed that the prayers are real. Even though she was still shocked, angry and dismayed, she told the truth. She could have kept quiet but she did not. Through all her debates and denials, she still had the honesty to leave a comment and admit that the prayers were real. When people can accept something, even though it may make them uncomfortable or angry, it means that they are practicing the Dharma. Dorje Shugden was practiced by the 4th Zhabdrung, and even though it may be an uncomfortable thought to some, it is clear and proven to be the case.

The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html

不丹国第四世夏仲仁波切与多杰雄登
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-chinese.html

འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-tibetan.html

- Jacinta on Jul 22, 2018 at 6:47 am
  
  That a great start for many Bhutanese, Pastor Adeline.
  
  For those who are reading this, perhaps you may not want to practice Dorje Shugden but for now, it will be good to open up yourself to see the truth clearly and not be blinded. At least, please do not hurl insults towards others especially those Dorje Shugden practitioners. We should at least show respect towards all beings, right?
  
Brian McDonough on Jul 8, 2018 at 8:15 pm

Also, why is this guy Je khenpo of Bhutan so terribly FAT? Buddhists are supposed to eliminate desire. This guy can’t even eliminate his third dessert. His own body is an embarrassment to Buddhism. His own reveals his lie.

Joy Kam on Jun 28, 2018 at 2:42 am

How can a nun curse someone they do not even know and wish the person to die quickly and be born in hell? What kind of nun is this? Shocking! What more she’s cursing a Buddhist teacher and a monk?! Is this the face of Bhutanese Buddhist?

This is so shameful for her as a nun, her teacher, her monastery, her country and her King. A sangha should not behave in such a manner. A Sangha should carry enlightened Buddha’s teachings of compassion and wisdom to benefit all sentient beings.

A Sangha is not supposed to promote hatred and certainly should not be cursing or wishing another person to die. That wish itself is already breaking one of the vows.
A Sangha is one of the 3 Jewels, an object of refuge. They should not behave like an uncivilized person with so much hate. This is how bad the Tibetan Leadership has spread their lies and hate about Dorje Shugden and Shugden Buddhist practitioners.

so kin hoe (KISG) on Jun 24, 2018 at 2:41 pm

Thank you Rinpoche, Kechara writers and blog team for the time and effort to do research, compile and share the history and background of Dorje Shugden practice in Bhutan, especially when Dorje Shugden was being practiced by the highly attained and respected Drukpa Kagyu masters the 3rd Drubwang Tenzin Zangpo and the 4th Zhabdrung Jigme Norbu.

With the truth and facts of both highly attained masters from Drukpa Kagyu have composed prayers to Dorje Shugden, it is evidently to assure that Dorje Shugden practice is beneficial, helpful in Dharma practice, safe and should be free from any restriction imposed by the Central Tibetan Administration since religion practice is very personal to every practitioner and not to be bound by political influence if one proclaims he or she is living in a democratic country. Bhutan is known as a country where the Dragon King of Bhutan and their nation’s parliament emphasize peace, harmony with nature, sustaining their traditional values and measure the nation’s collective happiness to determine their national growth performance instead of measuring their economic growth. Hence, with the practice of Dorje Shugden, who is the enlightened and closest Dharma Protector of our time, all of us can fully rely on Dorje Shugden practice to protect us from any outer and inner obstacles, and sustain the harmonious with peaceful environment while we continue our Buddhadharma practice smoothly until achieving higher attainments and ultimately enlightenment. We will never to abandon Dharma Protector practice until we become Buddhas.

Further, Dorje Shugden is not only being practiced by Gelug lineage, but also being practiced by Sakya and Nyingma. Dorje Shugden was first enthroned and propitiated within the Sakya school before becoming a Dharma Protector practice within the Gelug tradition as being explained from the article link below (The Sakya Lineage & Dorje Shugden)

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html

Moreover, the image of Dorje Shugden, which is being displayed in the Pemayangtse Monastery founded by one of the greatest Nyingma masters of Dzogchen, Lhatsun Namkha Jigme, is a valid and strong evidence to show the importance of Dorje Shugden practice in Tibetan Buddhism. No one should over write the history record of any religion practice because of political influence. The article (Dorje Shugden in Nyingma Pemayangtse Monastery, Sikkim) from the link below will tell us more description about the facts of Dorje Shugden existence in Nyingma tradition.

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-in-nyingma-pemayangtse-monastery-sikkim.html

In conclusion, Dorje Shugden is being practiced widely by Dharma practitioners from many different countries such as USA, UK and other Asian countries. Undeniably, Dorje Shugden is not an evil spirit as claimed by Central Tibetan Administration because the positive growth of Dharma institutions and monasteries that practice Dorje Shugden has proven that Dorje Shugden practice is beneficial, helpful and effective for sincere Dharma practitioners. May the ban of Dorje Shugden will be lifted by the ever compassionate His Holiness the 14th Dalai Lama to end the suffering endured by many Shugden practitioners and allow for Dharma to grow further and wider until the end of samsara.

Humbly with folded hands,
kin hoe

Bhutan people on Jun 20, 2018 at 4:22 pm

More of peple in Bhutan now follow Tsem Rinpochee blog very closely and respect Kyabje Tsem Rinpochee very much. More in Bhutan even now start to accept and pray to Dojre Shugden. I acept Dojre Shugden now.

Thimphu boy on Jun 20, 2018 at 3:34 am

I am surprised Dzongsar Kyents e Rinpoche behave and act liek this. Can high lama act like this? Will our Je Khenpo accept this in Bhutan?
https://video.tsemtulku.com/videouploads/comment-1529437913.mp4

- tshering on Jun 20, 2018 at 4:24 pm
  
  This one make me confused why our Dzongsar Kyentse Rinpohec dress and act like this. 🙁
  
Pema Karzi on Jun 15, 2018 at 7:48 am

Respected Buddhist teacher under house arrest in Bhutan
Did you know the 10th Zhabdrung Jigdrel Ngawang Namgyal was arrested as a child and has not been seen since 2014? Click on picture of article to read more. http://www.buddhistchannel.tv/index.php?id=40,3674,0,0,1,0#.WyK4w1Uzayp

Tsem Rinpoche on Jun 14, 2018 at 7:43 am

Beautiful thangka of Dorje Drolod, Guru Rinpoche and Dorje Shugden with Ekazati. Such beautiful artwork. More here for free download- https://www.tsemrinpoche.com/?p=62528

Samfoonheei on Jun 13, 2018 at 3:27 pm

Its has proven that the Drukpa Kagyus of Bhutan propitiated, worshipped and invoked Dorje Shugden . They were encouraged by none other than Jigme Norbu, the 4th mind emanation (incarnation) of Ngawang Namgyal, who is the lama who founded the Bhutanese nation. Dorje Shugden is not a Gelug-only Dharma Protector as is claimed but in reality fact, it was widely practised amongst the Kagyu, Sakya and Nyingma traditions.
His Holiness the 4th Zhabdrung Jigme Norbu even composed prayers to Dorje Shugden. If Dorje Shugden’s practice was evil and harmful, why would this Drukpa Kagyu high lama, compose prayers to Dorje Shugden and in his vast collection of works. All these are stated in the collected works of Zhabdrung Jigme Norbu, published by the National Library of Bhutan. So this evidence showed that the Kagyu do propitiate and invoke Dorje Shugden centuries ago.
Thank you Rinpoche and writers for such insight post to clear all the doubts and misconception about Dorje Shugden.

Tsem Rinpoche on Jun 12, 2018 at 9:59 am

Beautiful painting of Guru Rinpoche and many other related artworks free for download. May you be blessed: https://www.tsemrinpoche.com/?p=62528

- Anne Ong on Jun 12, 2018 at 12:56 pm
  
  Thank you Rinpoche for sharing these beautiful art works from Guru Rinpoche. So beautiful and blessed ??
  
  - Sundararajkn on Jun 12, 2018 at 5:17 pm
    
    Thanking you,lord !
    
Pastor Niral Patel on Jun 11, 2018 at 6:58 am

The more views on this article about the Zhabdrung Rinpoche the better because it means it is reaching more people. I am sure first time readers who left the post shocked, have returned again to reading it more carefully as they have calmed down. Some people may want to find fault with it and find something that disproves Zhabdrung Rinpoche had anything to do with Dorje Shugden. Zhabdrung Rinpoche is after all their founding father. Kind of like what George Washington is to USA.

There are many talks and many videos that say George Washington was not a real Christian but pretended to be, as he was actually part of the Illuminati. This is a very secret society of people who believe in non-Christian beliefs and kind of new age-ish. Because the majority in the United States were Christians, Washington pretended to be Christian in order to keep his position and power and founded the country and all that.

If you look at the American dollar, it does not have signs of Christianity on it as USA is supposed to be Christian, but the signs of the Illuminati are on the dollar. The currency of a country depicts the value systems of a country. Why is a ‘Christian’ America having illuminati symbols on their currency? That is a very powerful statement of USA’s founding fathers…….. Symbols such as the all-seeing eye on a pyramid. Pyramids and all-seeing eyes have to do with the occult, paranormal and new age beliefs. But why are those pyramids and all-seeing eye on a US dollar? Because it is said the founding fathers of America based many of their views on Illuminati and not Christianity. It is outwardly Christian, but secretly Illuminati. So when people say this about the founding fathers of the USA such as Washington, the extremist Christians do not like that and fight back. There have been many debates on this but the evidence is on the US currency. There have been many documentaries on this.

So similarly, Zhabdrung Rinpoche is supposed to be a PURE Drukpa Kagyu sect lineage holder. Or they wanted you to believe that… and suddenly he is not ‘pure’ but also practised and composed prayers to Dorje Shugden. This sends shock waves to the extremists in Bhutan. They have to fight, and make us out to be the bad guy for telling the truth.

- Pastor Niral Patel on Jun 11, 2018 at 7:00 am
  
  The pictures are close-up of the US dollar. Remember this is on the official currency of the United States of America. And on this there are CLEAR Illuminati symbols such as all-seeing eye which is very mystical in nature and some call it demonic in USA. And the eye sits on the pyramid. Pyramids are mystical and have to do with the religion of ancient Egypt! The founding fathers of USA are not from Egypt!! And nor were they supposed to be following the ancient Egyptian religion. So why a pyramid on a symbol of the USA or the USA’s currency? Strange.
  
  So this is clear proof of the TRUE belief systems of the founding fathers of the USA. They were not Christians and there are really no overt Christian symbols on the US dollar or their currency. So naturally the extremist Christians lobbied for years to remove this symbol from the US dollar as it does not represent Christian America. But till now they are unsuccessful and the illuminati symbol stays on the US dollar.
  
- Pastor Niral Patel on Jun 11, 2018 at 7:03 am
  
  This is the front of the US dollar which has the face of the first president of the USA which is George Washington (the USA’s equivalent to Zhabdrung Rinpoche). And they want to believe Washington is pure and a Christian. But there are many proofs in his writings and what he had in his home and the group he joined that prove he was not a real Christian but only outwardly for political sake, but was a Illuminati.
  
- Pastor Niral Patel on Jun 11, 2018 at 7:06 am
  
  When new age people and Illuminati all say Washington was not a Christian and he is Illuminati, it upsets the fundamental Christians who want a pure and wholesome founding father like Washington and if he was Illuminati, he isn’t pure and it upsets their world view. This is like when we say Zhabdrung Rinpoche practiced Dorje Shugden. People want pure views and live in a dreamscape world they make up themselves. They live in projections and it ‘supports’ their way of life and views. When you tell them the truth, it upsets their world and they cannot handle it. Some eventually do thank you for telling the truth. So we need to understand some can handle the truth and some cannot. But for the ones who cannot and freak out, we just be kind to them. Truth is truth. And Zhabdrung Rinpoche the 4th practiced Dorje Shugden and that’s that.
  
- Pastor Niral Patel on Jun 11, 2018 at 7:07 am
  
  Benjamin Franklin is on the US 100 dollar bill. He was an inventor and another HUGE ILLUMANTI FOLLOWER it is believed.
  
- Pastor Niral Patel on Jun 11, 2018 at 7:12 am
  
  This is the seal of the Illuminati. It sure looks like what is on the back on the US dollar bill. It is on the back of the official currency of the USA. This currency and all the symbols printed on them represent the core value and belief systems of the USA. So fundamental Christians do not want the world to think USA’s core values are not Christian but Illuminati. So the symbols printed on the US dollar is the message it is giving the world about their core value systems and their founding principles which are not based on Christianity but based on the mysticism of the Middle East and Egypt.
  
  Bhutan does not want their founding father to have such a strong connection to Dorje Shugden. Because either their founding father Zhabdrung Rinpoche was wrong in praying to Dorje Shugden, and if he is wrong, then their founding principles enshrined in Zhabdrung Rinpoche is wrong; or they themselves are wrong about Dorje Shugden. And that Dorje Shugden is a good and beneficial being and all this time they were misled about Shugden by the authorities. So of course they have to say Shugden is wrong to keep the status quo. But the proof is clear that Shugden is good. His Holiness the 4th Zhabdrung Rinpoche practiced Dorje Shugden, composed texts to Dorje Shugden and by composing texts to Dorje Shugden he indirectly encouraged others to use his texts to worship Shugden in Bhutan. Shugden texts by a Drukpa Kagyu lama such as Zhabdrung Rinpoche shows Dorje Shugden is NOT sectarian nor is the practice sectarian which the Tibetan government in-exile would like to have you believe. So Zhabdrung Rinpoche himself is saying Dorje Shugden is good and a beneficial being and should be relied on. This is the truth. Zhabdrung composed two texts to Shugden and it is in his collected writings of 1071 pages. No one can change this truth.
  
  So why does the Tibetan government want to promote Shugden as the bad guy and Bhutan believed them? Simple. For 60 years the Tibetans/Tibetan government in Dharamsala are in exile and they have failed miserably to get Tibet back. They need a scapegoat. They needed to blame someone for this failure for 60 years of no results and that China is getting stronger. They don’t want to blame themselves, where the blame should be as they will lose power and money. So they say the worship of Shugden brought them disaster and it’s all his fault they didn’t get Tibet back so far. And now we are finding out the highest and greatest lamas such as Zhabdrung Rinpoche trusted and believed in Dorje Shugden and composed texts to Shugden. This truth will make the Tibetan government and those who believed their propaganda feel very exposed and angry. Naturally when their lies are exposed, they do everything they can to silence the people who told the truth. Such as social media attacks on people who tell the truth to discredit them. The Tibetan government in-exile are experts in attacking people who tell the truth and discredit them. But the truth will prevail.
  
- Pastor Niral Patel on Jun 11, 2018 at 7:19 am
  
  This example about the US currency and illuminati, allows us to understand why to some Bhutanese it is shocking to find out their founding father is Tibetan Buddhism’s version of the Illuminati (in having practised and wrote about Dorje Shguden). But the truth will set us free.
  
  This will help you understand the psyche of people who cannot handle the truth and their lives are based on not the truth but lies or distorted views or projections. Christians in America do not want to believe their founding fathers were not Christians but Iilluminatis. Some Bhutanese do not want to know that the incarnation of their founding father, Zhabdrung Rinpoche, loved and respected Dorje Shugden because modern day Bhutanese believe the lies the Tibetan leadership created against Shugden. They were duped. Even their 70th Je Khenpo fell believed the Tibetan leadership’s lies and therefore banned Shugden in Bhutan. The Tibetan leadership in Dharamsala always make trouble to keep power and money. They don’t care who or what they destroy to achieve this. We are sorry for telling the truth, but we didn’t have to say all this if the Tibetan leadership didn’t lie in the first place.
  
  Some Bhutanese and many others around the world will start practising Dorje Shugden eventually because they will read this and other articles on this blog, and know the truth. The Je Khenpo (spiritual authority) of Bhutan can ban Dorje Shugden, but people will eventually ignore the ban because is it not based on truth. This is just like how the Tibetan leadership banned Dorje Shugden, however the practice is growing as the truth is becoming more well-known.
  
  - Jacinta Goh on Jun 11, 2018 at 9:47 am
    
    Thank you Pastor Niral for sharing the connection between the “eye” of Piramid and Dorje Shugden. The eye of piramid was shared by Rinpoche some time back but I couldn’t relate on the reasons why Rinpoche was sharing that until you put up the above statements. Now only I realised the truth about Washington as well.
    
Alice Tay on Jun 10, 2018 at 3:26 am

It is clearly stated that liturgies to Dorje Shugden can be found in the collected works of prominent high lamas including the 3rd Drubwang Tenzin Zangpo and 4th Zhabdrung Jigme Norbu. However , there are still people claimed that Dorje Shugden is only a protector of Gelug lineage that may harm other lineages.
It’s time for us to think deeply,
1. If Dorje Shugden encourages sectarianism, why would these 2 great masters especially the 4th Zhabdrung Rinpoche Jetsun Jigme Norbu, a highly attained master, composed prayers for Dorje Shugden?
2. 4th Zhabdrung Rinpoche is a highly attained master and when he praises to Dorje Shugden, as his devoted students or followers are supposed to follow their guru’s instructions / visions to promote and praise to Dorje Shugden unless they think their guru is wrong.

Thank you Rinpoche and the writer team’s compassionate and worked hard to do this important article. All of these findings have given us a clear picture and enable us to think deeply on this Dorje Shugden issue.

Jacinta Goh on Jun 10, 2018 at 1:18 am

Dear Rinpoche,

Firstly, I’m thankful that I’ve attended today’s Dharma Sharing led by Soon Huat before our Dorje Shugden Puja. From the discussion with few other members (Sharyn, Swee Bee and Leonard) I’ve come to understand the importance of knowing and having the proofs that Dorje Shugden indeed have been propitiated by other sects before. In this blog post, there’s concrete evidences that the Drukpa Kagyu did propitiate Dorje Shugden. Even these great lamas wrote an extensive prayer to Dorje Shugden in their collected works. Were these Drukpa lamas wrong too? On top of that, in the discussion we mentioned about the role of His Holiness the Dalai Lama in bringing Dorje Shugden to the world, an act which ordinary people like us cannot directly perceive the real truth behind its controversy. Since the controversial issue of Dorje Shugden was being highlighted in recent years, we need more concrete evidences like this to support that Dorje Shugden is indeed an enlightened being and Dorje Shugden is not a Gelug-only Dharma Protector as is often claimed. In fact, it is widely practised amongst the Kagyus (more specifically Drukpa Kagyu) as well as the Sakya and Nyingma traditions.

That’s what I’ve concluded from today’s sharing. Thank you Rinpoche and thanks to the members from Kechara Penang Study Group.

julia on Jun 9, 2018 at 2:46 pm

Dorje Shugden ban opened my eye to the dark and the bright side of Tibetan Buddhism. I see how some lamas manipulated and mislead the people for political and self benefits reasons. Knowing that Lamas are highly respected and trusted, whatever they say will influence easily, hence taking this advantage to do create schism among people. If someone like me understand this is not right, need not mention if these people are sangha and lamas. They broke their vows and logically and technically their teachings hold no blessings and attainments.

I saw how lamas and students sacrificed so much and facing all the attack and accusation, discrimination, segregation, abusive words daily just to hold their vows and Guru samaya. They go all the way and tirelessly to do research, write and presented the fact, the truth and real history of Dorje Shugden, hoping to preserve the Dorje Shugden practice. These are reliable lamas that we can take refuge, initiations and teaching from as they hold that vows and samaya pure.

I believe many denied practicing Dorje Shugden but do the practice under ground because they do not want associate with CTA and HHDL so that they do not have to deal with them. Spiritual practice is suppose to be very peaceful and personal matter. It became an issue for all because it was being dragged into dirty political matters.

When you remove the political part, Tibetan Buddhism is supreme, pure and unique in its’ own way with many powerful protectors included Dorje Shugden, crossing all schools as if there were no difference from each other. That’s the beautiful essence of Buddhism which is pure and equal.

The truth is Dorje Shugden practice is pure, powerful and no other than Lord Manjushri himself. Countless people received from their holy gurus and practiced and gained attainment that can be proven by their reincarnations today. At this degenerate age we have to depend on Dorje Shugden.

justin on Jun 9, 2018 at 11:40 am

A very clear and well researched article. It has not come across my mind of such long history behind Zhabdrung Rinpoche, right from how it all began. Hopeful about people especially Tibetans and Bhutanese understand about Dorje Shugden is not sectarian and also widely accepted in Tibetan Buddhism contrary to claims by CTA Tibetan Leadership. Zhabdrung Rinpoche is of reincarnation of legitimate lineage and of high stature, when the 4th Zhabdrung Rinpoche composed prayer text for Dorje Shugden, then it is good proof that His Holiness must have checked and have the clairvoyance to verify whether Dorje Shugden is really a spirit or someone really of an enlightened mind!

Phuntsok on Jun 9, 2018 at 3:45 am

I am a Bhutanese. Our country is very nice but we are a young democracy. I am living in London and have been here for over 10 years. We Bhutanese in Bhutan don’t know what democracy is in it’s completeness. So will learn along the way. Also the Je Kenpo in our country is revered but in the end he is a ordinary person just learned in scriptures and he can make mistakes too. Je Kenpo should never have banned Dorje Shugden as it’s against our country’s constitution.

1. I saved the conversation between Damchoe Wangchuk (name on FB is in Tibetan) and your Kechara members. I was so embarrassed to read what he wrote. He said where is it written a democratic government cannot ban a religious practice? Well obviously he knows nothing about democracy and he knows nothing about our Bhutanese democracy. If course a real democracy cannot ban any religion or be against any religion. Our Je Kenpos are not educated in secular affairs very well. Too bad.

2. You all have given 100% clear proof that His Holiness Zhabdrung Rinpoche the 4th composed two texts on Dorje Shugden. This is clear to see. Most ordinary, even secular educated Bhutanese cannot read or understand the Buddhist scriptures very well. We can see Zhabdrung Rinpoche had faith in Dorje Shugden. It may be hard to accept in Bhutan now, but slowly this knowledge will spread.

3. You all debated very well with Damchoe Wangchuk. He was embarrassed so he had to remove what he wrote. If people read what he wrote, he will be scolded for talking in such a stupid way and embarrassing the democracy of our country. What is wrong is wrong. Religion in any country should not be banned if it is a true democracy. When I read what he wrote I decided to snag his writings which I included here numbered and show my son and daughter who had a good laugh. Although my son and daughter are Bhutanese by blood, they are born and raised in England. My son and daughter also said Damchoe Wangchuk is very ignorant and just talks big. Not very educated and definitely knows nothing on Buddhist religon except superficial knowledge.

I have been following tsemrinpoche.com blog for two years now and find it refreshing, honest, diverse and extremely truthful. Some things in the past I could not accept on the blog, but as I do more research, it comes out to be true. I know what you all write on your blog is accurate.

Is is good to know Zhabdrung Rinpoche composed prayers to Dorje Shugden. This collected works (sungbum) by 4th Zhabdrung Rinpoche is in our National Bhutanese library and the puja to Dorje Shugden is in this collected works. Also this collected works can be downloaded from several places.

Thanks for your hard work and telling us the truth,

Phuntsok

Constitution-of-Bhutan-3.pdf

Tandin Wangyel on Jun 9, 2018 at 2:38 am

I wonder why Dorje Shugden is banned in Bhutan? I mean Bhutan is after all supposed to be a democratic country. It even has a democratic constitution which states that all citizens have the right to their freedom of religion, and should not be discriminated against on the grounds of religion. That is very clear in Article 7.4 and 7.15 of their constitution.

A genuine democratic country cannot ban any religion. So, if a government can and does ban a religion, they cannot be called democratic. So, they should not pretend to be.

Constitution-of-Bhutan-1.pdf

Karma Lungtok on Jun 8, 2018 at 12:08 am

Dorje Shugden being a Buddha only manifest as a wordly protector. But his nature is pure Manjushri. Therefore, any sect, any persons asking him to help or assist, Dorje Shugden will definitely do so. To say he is only for helping Gelugs is wrong. It is like saying Guru Rinpoche will only bless Nyingma students. That is wrong.

His Holiness the 4th Zhabdrung Jigme Norbu of the Drukpa Kagyu sect in Bhutan composed texts to Dorje Shugden for pujas and prayers. He wrote in his prayers to Dorje Shugden to protect Guru Rinpoche’s teachings. Of course Dorje Shugden will agree.

Tshering Lhamo on Jun 7, 2018 at 7:30 pm

Wow…simply wow. Rinpoche has proved the history clearly. I was really devastated about banning of Dorje Shugden at Bhutan as I heard it and questioned why would Bhutanese even do that for. We are followers of our founder Zhabdrung Ngawang Namgyal and my point would be, follow our Root Guru’s teachings and not to believe in the power hungry political holistic refugee who has actually been serving his bad karma for his past bad merit.
Rinpoche, i would appreciate if you remained humble as now and forever.
Thank you for putting this effort and helping us know our true Dharma lineage.

Sarah on Jun 7, 2018 at 4:11 pm

Dorje Shugden benefits all who propitiate him, not only Gelug practitioners. I hope the Bhutanese people will reconnect with this great Dharma Protector who was the Protector of the Founding Father of Bhutan, Zhabdrung Ngawang Namgyal, who unified the country into a single nation-state in the 17th century. Bhutan has a rich history of enlightened rulers and at present it has adopted a democratic system of government. As a democracy, the people have the right to practise Dorje Shugden if they want to, because the practice is beneficial to them. I wish them all the best.

Pastor Lim Han Nee on Jun 7, 2018 at 3:17 pm

Thank you Rinpoche for this most interesting article which highlights the most amazing historical fact that Dharmapala Dorje Shugden had been practiced by great Masters of the Drukpa Kagyu Lineage in Bhutan during the period of the 3rd and 4th incarnations of the Zhabdrung Ngawang Namgyal reincarnation lineage. The 4th reincarnation in particular, Zhabdrung Jigme Norbu, wrote extensive prayers and liturgiesto Dorje Shugden.

Very importantly,this article also sheds light on the reason why Dorje Shugden which used to be practiced, has now been removed , so that Bhutan no longer practices Dorje Shugden.

Bhutan has been able to maintain a strong practice of the Buddhadharma and Vajrayyana Buddhism up to this day because of the peace and stability of the Bhutan society that has been well guarded since the time when Zhabdrung Ngawang Namgyal, the great 17th Century Drukpa Kagyu Master became the supreme authority of Bhutan, both in the secular and spiritual domains, and united Bhutan into a single nation state and the Drukpa Kagyu school of Buddhism became the state religion.

Today spirituality remains as strong as ever as the backbone of the nation. The peace and stability of Bhutan has been strenuously safeguarded as a result of Bhutan having a wise monarch. In 2007,the country saw a safe passage of transformation from an absolute monarchy to a constitutional monarchy governed by a democratic constitution owing to Bhutan’s monarch , King Jigme Khesar Wangchuk, who voluntarily submitted to this change.

In their efforts to maintain peace and unity and to prevent any foreign power from taking over the country, the Bhutan Leadership has had to take strong measures. One of the measures was to remove the practice of Dorje Shugden, even though it had been intimately connected to the Bhutanese people before. The grounds for removal are that the Dorje Shugden practice had been used as a tool by the Tibetan Leadership to destabilise its own people. The Tibetan Leadership imposed a ban on Shugden practice which resulted in ostracism and persecution of Dorje Shugden practitioners , thus dividing the Tibetans from within and destabilizing the Tibetan society.

The Tibetan Leadership had initiated a failed attempt to assassinate the Bhutan Monarch in the 1970s. There was nothing to stop them from making attempts to destabilise Bhutan society by using the same tool – the ban on the practice of Dorje Shugden, and usurping power over Bhutan. Hence, for these very reasons of maintaining peace and stability of Bhutan society, the practice of Dorje Shugden was removed.

It is sad to know that the Tibetan leadership’s manipulation and abuse of power can lead to a nation being denied the most beneficial practice of a most compassionate Dharma Protector, Dorje Shugden.

wan wai meng on Jun 6, 2018 at 8:32 pm

Hope this post will enlighten Bhutanese that their great Drukpa Lamas also practiced, Dorje Shugden, you cannot be enlightened as the first Zhabdrung, not enlightened as the 4th, then enlightened again later. the mindstream of the Buddha is the same.

Dorje Shugden is not Voldemort like in the Harry Potter movies, he can benefit so many sentient beings, if they trust and rely on him. Hope Bhutanese people will check it out for themselves about the true nature of Dorje Shugden.

Victoria Lam on Jun 6, 2018 at 4:31 pm

Thank you Rinpoche and the writer teams efforts to do research of the beneficial article. Dorje Shugden is not a Gelug- only Dharma Protector, in fact , widely practiced amongst the Kagyus (especially Drukpa Kagyu) as well as Sakya and Nyingma traditions.
Hope this article will guided more people with openly accept Dorje Shugden without any wrong view. May the article help to clear all the misconceptions about Dorje Shugden.

May the ban lift as soon as possible. May all be united and stay harmony and practice the pure and scared teachings of Dorje Shugden.

Deeply appreciate to Rinpoche and the writer teams.

Humbly bow down with folded hands,
Victoria

Pema on Jun 6, 2018 at 12:14 am

This is such an extensive research and I was awestruck and amazed by this fact. I think this connects a whole loop. I have never read about the connection between HH Zhabdrung Ngawang Namgyel and DS in any of the histories I studied during my school days. But I definitely came about the conflicts and numerous wars between Bhutan and Tibet as soon as Zhabdrung fled to Bhutan in 1616 due to the disputes with Gelug lineage in Tibet.
”Tis makes full sense why we Bhutanese hate tibetans and especially gelug practioners. And this can be the proof why DS practice is banned and not spoken in Bhutan. Bhutanese freak out if they hear the name DS. I am a Bhutanese and I think such situation was caused purely due to the political disputes between the countries and the innocent Bhutanese are misled. This ban must be lifted in order to settle this long battle and to end the casualties and misconceptions. I cannot even speak about DS at home or with friends. The battle still goes on. I don’t know whose fault it is, but the issue needs to be solved and the ban must be lifted. This is the only way to defuse the whole controversy.
Thank you Rinpoche and the blog team for such amazing piece. ?

- Sharon Ong on Jun 6, 2018 at 1:06 am
  
  Hi, Pema!
  
  it is rather sad when religion becomes a sacrificed pawn in a political game. Hope that this post will help clear all the misconception about Dorje Shugden. Briefly, the scriptural sources in this post clearly shows that:
  1) Dorje Shugden is not just practised by Gelugs but also by Kagyus (more specifically Drukpa Kagyu) as well as the Sakya and Nyingma traditions. Hence, Dorje Shugden is NOT sectarian.
  
  2) Notable Drukpa Kagyu masters of Bhutan, specifically 4th Zhabdrung Jigme Norbu, Bhutan’s highest-ranking lama, advocated the practice of the enlightened Dharma Protector Dorje Shugden.
  
  3) Zhabdrung Ngawang Namgyal, also wrote extensive prayers to Dorje Shugden in his collected works (gsung ‘bum). There are two particularly noteworthy entries:
  * bka’ gter bsrung ma rnams la mchod cing ‘phrin las bcol ba’i rim pa khrag ‘thung khros pa’i gad rgyangs zhes bya ba bzhugs so, which is a ritual to various Dharma Protectors including Dorje Shugden (50 pages); and
  * rgyal chen rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las myur ‘grub zhes bya ba bzhugs so, which is a ritual devoted solely to Dorje Shugden alone (21 pages)
  
  4) Dorje Shugden is not an evil demon but an enlightened being. Logically, would any high master like Zhabdrung Rinpoche promote a demon practice that can harm people?
  
  5) Dorje Shugden is also the protector of Guru Rinpoche. This is another clear indication that Dorje Shugden is not a demon.
  
  6) Dorje Shugden was practised in Bhutan. His prayers can be found in Bhutan’s National Library.
  
  Like you, I too hope that the unethical ban would be lifted soon.
  
  Thanks!
  
wan wai meng on Jun 5, 2018 at 11:22 pm

Very interesting article this one, still reading it. However just to share, I so happen to have found another Drukpa Kagyu Lama who has great reverence for Dorje Shugden.

Authoritative Opinions on the Origins of Dorje Shugden:
The 9th Je Khenpo of Bhutan, Shakya Rinchen (1744-1755), in a protector liturgy, equates Dorje Shugden with the Five Buddha Families and Padmasambhava.
https://www.himalayanart.org/search/set.cfm?setID=490

This great lama Shakya Rinchen, also speaks honestly and truthfully about the nature of Dorje Shugden, his life biogaphy is found at the link below.
https://treasuryoflives.org/biographies/view/Je-Khenpo-09-Shakya-Rinchen/7815

Joy Kam on Jun 5, 2018 at 11:21 pm

This is such an amazing, mind-blowing, historical blog post. So much research and effort have gone into it and it is amazing how the team actually managed to obtain the 4th Zhabdrung Rinpoche’s collected works (gsung ‘bum) which contain extensive prayers to Dorje Shugden. Those who cannot read Tibetan, can, by all means, download it and ask those who can. It is made available here for FREE for anyone to download it.

It just goes to show and reconfirms that the Tibetan Leadership – Central Tibetan Administration (CTA) keeps lying and creating fear in many people regarding Dorje Shugden, trying to create division amongst their people. All this to cover their failure in achieving Tibet’s freedom which they have been protesting and going on about for the last 59 years now.

With this blog post out, many Bhutanese will learn more about Bhutan’s history and how a completely different sect Drukpa Kagyu also perpetuates Dore Shugden! So CTA can no longer say:

1) Dorje Shugden practice is sectarian and only being practised in the Gelugpa tradition because GUESS what the founding fathers of Drukpa Kagyu lineage in Bhutan not only practice it but even wrote about Dorje Shugden

2) IF Dorje Shugden is an evil spirit then why would such a high esteem Lama like H.H. the 4th Zhabdrung Tulku Jigme Norbu compose texts and prayers for Dorje Shugden. All can be found in this great 4th Zhabdrung Rinpoche!

3) How can Dorje Shugden cause harm to anyone or any place? Bhutan right up until today is beautiful and though it is a small country, they did not lose their country like Tibet did. So this again shows CTA just like to create stories and lie because they think everyone will listen since the Dalai Lama said so and will not investigate further.

This blog post proves everything CTA said about Dorje Shugden is false and those who follow them blindly without checking did it to be in CTA and the Dalai Lama’s good books. Many follow out of fear, fear of being ostracised.

Thank you Rinpoche and the team who worked so hard to put this together and obtain all the necessary evidence!

Anne Ong on Jun 5, 2018 at 10:35 pm

Very interesting to learn that some of the high lamas of Bhutan also practiced Dorje Shugden. “For instance, the 3rd Drubwang Tenzin Zangpo from the Dreuley (Dre’u Lhas) incarnation lineage authored part of an early propitiation text to Dorje Shugden titled rdo rje shugs ldan rtsal gyi gsol kha ‘phrin las ‘dod ‘jo or Petition to Dorje Shugden Tsel: Granting All Desired Activities. This text can be found in the Dorje Shugden be bum (complete collection of Dorje Shugden texts).
“Likewise, the 4th Zhabdrung Jigme Norbu, from the reincarnation lineage of Zhabdrung Ngawang Namgyal, also included extensive prayers to Dorje Shugden in his collected works (gsung ‘bum).”
This proves that Dorje Shugden is not only practiced by Gelugs and is not sectarian. I also enjoyed reading the short biography on The Zhabdrung Incarnation Lineage. Thank you very much Rinpoche and blog team for this great write up!????

Anne Ong on Jun 5, 2018 at 10:13 pm

Very interesting article about previous high lamas in Bhutan also practiced Dorje Shugden.
“For instance, the 3rd Drubwang Tenzin Zangpo from the Dreuley (Dre’u Lhas) incarnation lineage authored part of an early propitiation text to Dorje Shugden .”
“The 4th Zhabdrung Jigme Norbu, from the reincarnation lineage of Zhabdrung Ngawang Namgyal, also included extensive prayers to Dorje Shugden in his collected works (gsung ‘bum) ” This proves that Dorje Shugden is not only practiced by the Gelugs and is not sectarian. I also enjoyed reading on the short biography the Drukpa Kunley (Dre’u Lhas) Incarnation Lineage. Thank you very much Rinpoche and blog team for this very interesting and wonderful write up!????

Ugyen Wangdi on Jun 5, 2018 at 8:10 am

I am Bhutanese and since I started reading this blog over 2 years back, I have begin to practice Dorje Shugden for over 1 year now. Since then my situation improve. I am happy for this Shugden in my life. Lama Kyenno!

- Anne Ong on Jun 5, 2018 at 1:05 pm
  
  Hello Ugyen Wangdi ,
  
  Welcome to Tsem Rinpoche’s blog. And thank you very much for sharing your comments. Do drop by more often to share your comments.?
  
  Sincere Regards,
  TsaTsa Ong.
  
- Joy Kam on Jun 5, 2018 at 11:25 pm
  
  That is really wonderful to know Ugyen Wangdi!
  Rejoice that Dorje Shugden has benefitted you and he will do so no matter who you are as he is an enlighted Dharma protector.
  
Dongho on Jun 5, 2018 at 7:02 am

Nevermind, I missed the part where you did put the sources.(my bad)
But tell me, did you check with the Kagyupa lamas such as Garchen Rinpoche?
And where is the Nyingma proof?

- Dongho on Jun 5, 2018 at 7:08 am
  
  I could say that Padmasambhava is with Dorje Drakden in the Gelugpa lineage and there are prayers dedicated entirely to Dorje Drakden to protect Padmasambhava’s teachings, therefore, making Dorje Drakden a protector of the Nyingma. However, Dorje Drakden isn’t even recognized by the Nyingma and there isn’t a single Nyingma text dedicated to him. So explain? Do you have NYINGMA SOURCES supporting this “Kagyu” claim?
  
  - Choong on Jun 6, 2018 at 5:52 pm
    
    For your information Dorje Drakden is the the activity aspect (emanation) of Pehar called Thinley gyi Gyalpo.
    Thank you.
    The first picture below depicts Dorje Drakden.
    The second picture depicts the activity aspect of Pehar.
    
- Pastor Loh Seng Piow on Jun 5, 2018 at 5:50 pm
  
  Dear Dongho, Garchen Rinpoche is from the Drikung Kagyu lineage, do you know what there are 16 (sixteen) lineages in the Kagyu school? I am sure Garchen Rinpoche is a great lama, but how does it prove that just because he does not pratise Shugden, the other 15 of the Kagyu lineages also do not practise? Even within the Gelug school itself, there are also lamas and monasteries who do not practise Shugden, and there are many who do practice. So what is your point here?
  
Dongho on Jun 5, 2018 at 6:59 am

Interesting.
Then how is it that this supposed “support” by the Kagyupas is not done? You supposedly claim that the Drukpa Kagyupas propagated this deity, but tell me, how is it that there is no mention of the practice within the Kagyupa themselves? The closest is Gelug and some Sakya, but where is the Kagyupa? If this Shugden is supposedly their protector, explain why great masters of this time such as Garchen Rinpoche do not propagate such gyalpo and reject such notions of a “Kagyu Shugden?” The Drukpa have Achi Chokyi Drolma, but where on earth did you find such notions of Shugden?
And why do you dare even share restricted texts such as those of protectors like Tashi Tseringma or the White Achala? Do you even have respect to their empowerments and the SECRECY of these rituals, particularly the Wrathful Red Guru?
And where is your English translation of these Tibetan texts? Not all of us can read it, so translate it and have the entire public and many Tibetologists and Kagyupa masters such as Garchen Rinpoche inspect these texts. But, REMOVE the restricted texts, what right do you have to reveal these texts when you are not even of this tradition?
Also, where is your claim that the Nyingmapa propagate Shugden? You claim it, but where is your proof? All I see is Gelug and some Sakyapas that have transferred into worldliness that is of no use in the Sakya.
Mind if I may ask? What was the Rime movement if you supposedly say that this spirit was supported by these other traditions such as Nyingma and Kagyu?

- Dongho on Jun 5, 2018 at 7:28 am
  
  What does this Rinpoche’s prayers say about the other protectors? Tell me that part as well. Does he describe them in a similar way as to Shugden and enthrone them? Or Are these prayers “inferior” compared to Shugden? Prove your point(without breaking samaya).
  
- Karma Trinley on Jun 5, 2018 at 8:05 am
  
  My family and I now live in USA for last 20 years but for many generations our family is Drukpa Kagyu in Tibet. The Drukpa Kagyu in Tibet (not all, but some) still practice Dorje Shugden. My family members in Tibet is still doing Shugden. We have no problems. Our main practice is Guru Rinpoche and as our protector is Shugden. This post on blog is very good. Thank you so much.
  
  - Dongho on Jun 5, 2018 at 12:36 pm
    
    Could you name a Drukpa lama that still does Shugden? Because last time I checked, Garchen Rinpoche did not do such practices.
    
    - Pastor Loh Seng Piow on Jun 5, 2018 at 6:03 pm
      
      Dear Dongho, Garchen Rinpoche is from the Drikung Kagyu lineage, do you know what there are 16 (sixteen) lineages in the Kagyu school? I am sure Garchen Rinpoche is a great lama, but how does it prove that just because he does not pratise Shugden, the other 15 of the Kagyu lineages also do not practise? Even within the Gelug school itself, there are also lamas and monasteries who do not practise Shugden, and there are many who do practice. So what is your point here?
      
    - Pastor Loh Seng Piow on Jun 5, 2018 at 6:06 pm
      
      Dear Dongho, the last time I checked, Dalai Lama also does not do Shugden practice, but many other lamas in the Gelug school do, for example Dalai Lama’s guru Trijang Rinpoche, and other very high lamas like Zong Rinpoche, Gangchen Rinpoche, Domo Geshe Rinpoche, Pabongkha Rinpoche etc. By the way, even the Dalai Lama used to practice Shugden: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html So what is your point of bringing up Garchen Rinpoche here?
      
      - Dongho on Jun 5, 2018 at 11:34 pm
        
        I’m asking for a Kagyu lama that is still around, I know plenty of the Gelug lamas that still do Shugden.
        Well it says here that the Drukpa practice Shugden, and Garchen Rinpoche is one of the most renowned of the Drukpa. But is there any Drukpa lama that does Shugden that you can name?
- Pastor Loh Seng Piow on Jun 5, 2018 at 6:00 pm
  
  Dear Dongho, what about the Rime movement? Dorje Shugden being supported by Nyingma and Kagyu proves that Dorje Shugden is not sectarian, and if people want to propagate the Rime movement, Dorje Shugden fit in very well because He is not sectarian. By the way why is Rime movement the authority in the first place?
  
  - Dongho on Jun 6, 2018 at 12:17 pm
    
    What side was Pabongkhapa on?
    
- Pastor David Lai on Jun 5, 2018 at 11:43 pm
  
  Dear Dongho,
  
  It’s interesting to see how you berate us for revealing restricted texts and yet, you want us to post up the translations of the very same texts. Don’t you realize that you are contradicting yourself? Anyway, all these have got nothing to do with Dorje Shugden and I don’t get it.
  
  Why are you asking for approval from the other Kagyu lamas when the text is ample proof that Dorje Shugden was once practiced with the Drukpa Kagyu tradition. These are old texts and if such an eminent and highly attained lama as Zhabdrung Rinpoche wrote about Dorje Shugden, practice it and proliferated this practice. It must be that Dorje Shugden is authentic and has tremendous benefit for those who engage in the practice.
  
  - Dongho on Jun 6, 2018 at 2:37 am
    
    Once practiced, but is it still? Do you not take in the consideration of the Kagyupas changing their minds over such a spirit, especially the Sakyapas who later considered this spirit a traitor? If there is such a Kagyupa lama that still retains this tradition of Shugden, then prove it. Otherwise, there is the conclusion that the Kagyupa too have come to the same realization as the Sakya over this spirit. And by restricted texts, I mean like revealing Tashi Tseringma’s ritual, the Red Guru’s sadhana, and so on. Would you like it if I revealed the entire Rinjang Gyatsa to the public for them to practice such restricted texts?

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The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden

Bhutan: An Overview

The Rise of Buddhism and the Drukpa Kagyu Lineage in Bhutan

The Zhabdrung Incarnation Lineage

Zhabdrung Ngawang Namgyal (1594-1651)

The founding father of Bhutan

Short Biography

Zhabdrung Jigme Dakpa I (1724-1761)

The 1st mind emanation of Zhabdrung

Short Biography

Zhabdrung Chökyi Gyaltsen (1762-1788)

The 2nd mind emanation of Zhabdrung

Short Biography

Zhabdrung Jigme Dakpa II (1791-1830)

The 3rd mind emanation of Zhabdrung

Short Biography

Zhabdrung Jigme Norbu (1831-1861)

The 4th mind emanation of Zhabdrung

Short Biography

Zhabdrung Jigme Norbu’s Prayers to Dorje Shugden

Extracted from Zhabdrung Jigme Norbu’s Sungbum

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Source: Buddhist Digital Resource Center

Source: Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1

The Drukpa Kunley (Dre’u Lhas) Incarnation Lineage

Drukpa Kunley (1455-1529)

The main student of Lhatsun, the crazy Bhutanese (Druknyon) Kunga Legpa

Short Biography

Drubwang Tenzin Zangpo

The 3rd Drukpa Kunley (Dre’u Lhas) Incarnation

Short Biography

Drubwang Tenzin Zangpo’s Prayers to Dorje Shugden

Extracted from the Dorje Shugden Be Bum

Volume ཀ

Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1

Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2

Further Reading

Table of Contents

(PDFs available for free download)

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༼ ག ༽ ཞབས་བརྟན་གསོལ་འདེབས་ཀྱི་རིམ་པ་འཐོར་བུ་རྣམས་གཆིག་ཏུ་སྒྲིགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ།།

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The Autobiography of the 4th Zhabdrung Ngawang Jigme Norbu Chokley Nampar Gyalwa Pelsangpo

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Source: Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1

The main student of Lhatsun,
the crazy Bhutanese (Druknyon) Kunga Legpa

Drubwang Tenzin Zangpo’s Prayers
to Dorje Shugden

Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1

Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-2

The Autobiography of the 4th Zhabdrung
Ngawang Jigme Norbu Chokley Nampar Gyalwa Pelsangpo