The Sakya Lineage & Dorje Shugden
Dorje Shugden has a long history of practice within the holy Sakya Lineage. Click to enlarge
(By Tsem Rinpoche and Pastor David)
Dear friends,
It is a well-known fact that Dorje Shugden has a long history of association and practice within the Sakya School of Tibetan Buddhism. In fact, Dorje Shugden was first enthroned and propitiated within the Sakya School before becoming a widespread protector practice within the Gelug tradition.
The account of how this came to be was told beautifully by Kyabje Trijang Rinpoche in his writings on Dorje Shugden. That is why in our tradition, we request Dorje Shugden to come forth from the great Sakya monastery when we engage in his pujas today. This can be seen in the invocation verses of Dorje Shugden puja that was composed by Kyabje Pabongka Rinpoche.
There are however claims made by certain parties these days that Dorje Shugden’s practice within the Sakya tradition was only a minor practice and that it has disappeared completely. Curious to find out more, I did a bit of research and I found that Dorje Shugden is not just a minor practice but actually a major protector practice within the Sakya tradition.
Dorje Shugden was one of their main protector practices and considered an emanation of Avalokiteshvara, the Buddha of Compassion (an early Sakya belief). In fact, two of the Sakya Trizins were even considered incarnations of Dorje Shugden. How can a spirit incarnate as a Sakya throne holder? The evidence is clear that Dorje Shugden is not a minor practice and he is not a spirit either. Do read further to check out what I have discovered through my research.
Pastor David
Overview of Tibetan Buddhism
Buddhism has a particularly long history in Tibet. It first entered Tibet during the reign of Emperor Songtsen Gampo around 650 CE. It was a century later that Buddhism began to seep deeper into the fabric of Tibetan civilization. This occurred during the period between the reigns of Trisong Detsen in 775 CE and Tri Ralpachen in 838 CE.
Emperor Songtsen Gampo and his wives, Princess Bhrikuti of Nepal and Princess Wencheng of China.
There was a decline in Buddhism directly after this period due to the reign of King Langdharma (838 – 842 CE) who actively sought to exterminate Buddhism from Tibet. He was to be the last Tibetan king and upon his death, Tibet entered into a 200-year dark age during which there was no centralized system of rule and no patrons of the Dharma either. However, Buddhism somehow managed to survive through this challenging time.
From the 900 to 1200 CE there was a revival of Buddhism due to the lively exchange between Tibetan translators who travelled to India and Indian masters that made the journey to Tibet. By the 14th century, Buddhism in Tibet had become systematized into the four major Schools of Tibetan Buddhism that we know today, namely the Nyingma, Sakya, Kagyu and Gelug. However, all four schools trace their origins back to the historical founder and fully enlightened one, Buddha Shakyamuni.
An outline of the Sakya tradition of Tibetan Buddhism
Introduction to the Sakya Tradition
The great origins of the Sakya teachings is traced back to the Indian Mahasiddha Virupa of the 9th Century. In the scriptures he has several other names, including Birwapa, and his life is recounted as one of the greatest of the 84 Mahasiddhas in terms of miraculous attainments.
Virupa, Indian Mahasiddha. The origins of the Sakya Tradition stem back to Virupa
His main teachings are called Lamdre, which literally means the ‘Path and the Fruit’ teachings. Lamdre forms the main backbone of the teachings within the Sakya tradition. These teachings were brought into Tibet by the Indian scholar Gayadhara (994-1043 CE) and were translated by his Tibetan disciple and translator, Drogmi Lotsawa Shakya Yeshe (992 – 1072 CE). Drogmi Lotsawa in turn transmitted these precious teachings to his main disciple Khon Konchok Gyalpo (1034-1102 CE). In 1073 CE, Khon Konchok Gyalpo founded the Sakya monastery in the Tsang region of central Tibet. It was named Sakya, which meant ‘grey earth’ due to the colour of the surrounding soil.
The 3rd holder of the Sakya throne, Kunga Nyingpo. Click to enlarge
Thus, the Sakya lineage was born and is closely linked to the Khon family lineage, who are believed to be celestial beings. The Sakya tradition was established and proliferated by five great early Sakya masters – Sachen Kunga Nyingpo (1092-1158 CE), his two sons Sonam Tsemo (1142-1182 CE) and Jetsun Drakpa Gyaltsen (1147-1216 CE), his grandson Sakya Pandita (1182-1251 CE) and the Sakya Pandita’s nephew Chogyal Pakpa (1235-1280 CE). The Sakya lamas became so famous that the Mongol emperors of China became their patrons. In 1253 CE, the Mongol emperor of China, Kublai Khan conferred the dominion of Tibet upon his lama, Chogyal Pakpa. The Sakya rule of Tibet during this period lasted for a century.
An outline of the Sakya lineage
Later, in the 14th century, Tishri Kunga Lodro Gyaltsen (1299-1327 CE) who was the eldest grandson of Sakya Pandita’s brother established four dynastic houses, of which only Ducho ladrang has survived to this day. In the 18th century, Ducho Ladrang was split between two ‘palaces’, Drolma Podrang and Phunstok Podrang. Pema Dudul Wangchuk established Drolma Podrang and Phuntsok Podrang was established by his youngest son, Kunga Rinchen. Ever since then, the leadership in the Khon Family and the throne holders of the Sakya School alternate between the Drolma and Phuntsok Podrang. The throne holders of the Sakya School are known by the title ‘Sakya Trizin’.
One of the founding fathers of the Sakya tradition, Jetsun Drakpa Gyeltsen who was the 5th Sakya Trizin. Click to enlarge.
Special Teachings of the Sakyas
The teachings on the Lamdre, the ‘Path and Fruit’, form the main core of the Sakya teachings. The Mahasiddha Virupa originally derived the Lamdre teachings from the Hevajra Root Tantra. The Lamdre system essentially expounds a view that the result of its practice is encompassed within the path itself. The root text for the Lamdre teachings is the Vajra Verses by the Mahasiddha Virupa and various commentaries by Sachen Kunga Nyingpo, Jetsun Drakpa Gyeltsen and so forth.
Maharakta Ganapati, one of the deities from the 13 Golden Dharmas of the Sakya Tradition
The 13 Golden Dharmas are a special cycle of initiations that are especially treasured by the great Sakya lineage holders. These initiations originate from various sources in India and were compiled by the great Sachen Kunga Nyinpo. In the past, those seeking these initiations would offer lots of gold as an offering in reflection of how highly prized these teachings are. Hence, it became known as the 13 Golden Dharmas. The 13 consist of Three Vajrayogini initiations – the Naro, Indra and Maitri traditions, the Three Great Red Ones (Marpo Kor Sum) – Kurukulle, Maharakta Ganapati and Takiraja, Three Small Red Ones (Marchung Kor Sum) – Kurukulle, Red Vasudhara and Tinuma and the four additional empowerments – Singhananda, Shabala Garuda, Black Manjushri and Red Dzambala.
In addition to that, there are several other important Higher Tantric systems that play a major role in the Sakya School besides the Vajrayogini Tantras already featured in the 13 Golden Dharmas. These include the Hevajra, Vajrakilaya and Guhyasamaja Tantras. Hence, the important wisdom protectors propitiated in the lineage are Panjaranata Mahakala (the main protector of the Hevajra Tantras), Citipati (the protectors of the Vajrayogini Tantras), and Four-Faced Mahakala (the protector of the Guhyasamaja Tantras).
An outline of the relationship of the Sakya Protectors, including Dorje Shugden on the left
On the other hand, there are several other general protectors such as Palden Lhamo, Ekajati, and Chamsing – a protector practice proliferated by Sachen Kunga Nyingpo. Besides that, Dorje Shugden, Setrap and Tsi’u Marpo (Kache Marpo) are propitiated as the Three Kings or Gyalpo Sum. The last would be the three Bamo witches, who are unenlightened oath-bound protectors that are unique to the Sakya School.
Introduction to Dorje Shugden in the Sakya Tradition >>
Introduction to Dorje Shugden
in the Sakya Tradition
In our tradition of Dorje Shugden’s fulfillment (kangsol) puja, the invocation of Dorje Shugden begins with the recitation of a special prayer. In the invocation prayer, one of the sites that we call upon Dorje Shugden to come forth from is the Sakya temple at Mug Chung. It is well known to many practitioners that Dorje Shugden was first practiced within the great Sakya tradition.
Dorje Shugden Tanag or Dorje Shugden riding a horse. This form is a popular depiction of Dorje Shugden within the Sakya lineage.
In this article, we will be exploring the origins of Dorje Shugden’s practice within this tradition. According to Kyabje Trijang Rinpoche‘s text Music Delighting the Ocean of Protectors, the first thought of the high lama Tulku Drakpa Gyeltsen after arising as the Dharma Protector Dorje Shugden was his lama, Panchen Lobsang Chokyi Gyeltsen (1570–1662). Tulku Drakpa Gyeltsen recalled his lama’s kindness through the innumerable advice, teachings, transmissions and initiations that he had received. Therefore, he traveled to Tashi Lhunpo monastery in Shigatse with the intention to pay homage to his lama and to be enthroned as the protector of the monastery.
Upon arriving at the monastery, he beheld the Eight Horse Lords of Vaishravana who seemed to be holding hands along the circumambulation path encircling Tashi Lhunpo in a protective manner, thus indicating that it was not the right time to enter the monastery. He realized that it was more auspicious to travel to Sakya instead and so, he immediately took off and traveled to Sakya instead due to affinity made during his previous incarnation as Sakya Pandita. But later, he would enter Tashi Lhunpo Monastery during the time of the 9th Panchen Lama. At Sakya, he manifested signs before the 30th Sakya Trizin Sonam Rinchen, who at that time was the 17-year old supreme throne holder of the Sakyas. Subsequently, he enthroned Dorje Shugden as a protector of the Sakyas. Thus, the Sakyas first practiced Dorje Shugden before the practice spread to other traditions as well.
As was mentioned earlier, Dorje Shugden’s connection with the Sakya School began hundreds of years ago during his previous lifetimes as Sakya Pandita and also as Buton Rinchen Drub. These are two great Sakya lamas who were famous for their incredible contributions to their lineage and the Buddhadharma as a whole.
Sakya High Lamas
Who Proliferated Dorje Shugden
Since Dorje Shugden was introduced into the Sakya tradition, there have been many Sakya throne holders that practiced Dorje Shugden and proliferated the practice throughout the Sakya tradition. The following lamas are famous for proliferating the practice extensively throughout the Sakya tradition and thus establishing Dorje Shugden as one of the main Sakya protectors.
The 4th Throne Holder of the Sakyas, Jetsun Sonam Tsemo. Pictured below him is the Sakya depiction of Dorje Shugden riding on a horse, featured in a central position in the thangka immediately under the lama. This thangka was first printed and sold over 20 years ago to Sakya devotees. Click to enlarge.
The 30th Sakya Trizin Sonam Rinchen
The 30th Sakya Trizin Sonam Rinchen
According to Kyabje Trijang Rinpoche, Dorje Shugden first appeared to Sakya Trizin Sonam Rinchen (1705-1741) when he was only 17 years old. At that time, he was in the midst of giving teachings on Lamdre, the Path and the Fruit teachings, to a gathering of Nyingmas. A rain of stones and other manifestations accompanied the teaching. That night, the lama dreamt that he was walking towards Tse Chen Temple of Sakya Puntsog Ling and a figure of a monk with many eyes appeared to him announcing that he is a Gaden practitioner.
On another occasion, a manifestation of a red arm appeared in his private chambers and to which, he asked, “What do you want?” A voice responded, “The previous lamas sought to practice me amongst the pantheon of Dharma protectors so I wish to be enthroned as a Dharma protector and I would like to have hand implements and symbols!” Therefore, Sonam Rinchen said, “Well, this is the heart of all beings.” The lama took his own leftover food and rolled it into a ball and placed it in Dorje Shugden’s hand. The ball transformed into an actual human heart, which sealed a powerful covenant between the lama and Dorje Shugden.
Sakya Trizin Sonam Rinchen would later compose prayers to Dorje Shugden called Request to the King to Eliminate False Guides. He was said to have offered basal substances at a newly established Protector temple and enthroned Dorje Shugden as the Protector of the Sakyas. Later, Sonam Rinchen was said to have worshiped Dorje Shugden together with two other Protectors, Setrap and Tsi’u Marpo (Kache Marpo). Collectively, they were known as the “Three Kings” or Gyalpo Sum. At this time, Sonam Rinchen was proliferating Dorje Shugden in the form that rides on a black horse known as Dorje Shugden Tanag.
Morchen Kunga Lhundrub
Morchen Kunga Lhundrub
Morchen Kunga Lhundrub (1654-1728) was one of the leading Sakya lamas of his time. He was also revered as a great lineage holder of the Vajrayogini Tantras. In addition to that, Morchen was revered as a lineage holder of the Sakya Lamdre, or the Path and its Fruit teachings.
Morchen Kunga Lhundrub wrote that he relied on Dorje Shugden and received signs from Dorje Shugden. He is also said to have given various tantric initiations at Trode Khangsar in Lhasa to the public as well as the resident Dorje Shugden oracle. In his writings, he also performed a consecration of the Gyalchen Chapel at Gaden Ling. He was credited as the co-author of the lower part of the Petition to Dorje Shugden Tsel: Granting all Desired Activities. Drubwang Dre’u Lhas, who is the incarnation of the Mahasiddha Drukpa Kunley of the Drukpa Kagyu tradition, composed the upper volume of this text. This text was used extensively by Dorje Shugden temples during this period such as at Trode Khangsar and Riwo Choeling, and was later incorporated into the Dorje Shugden fulfillment text written by Serkong Dorje Chang.
Morchen Kunga Lhundrub was known to have expanded on the foundation of Dre’u Lhas, which came to be included in the ritual origins of Dorje Shugden alongside some of the earliest detailed iconographic descriptions of Dorje Shugden Five Families – Five main emanations of Dorje Shugden. He also wrote rich descriptions of Dorje Shugden and also on each of the individual activities of the four cardinal emanations – peaceful, increasing, control and wrathful along with praises to each of them. All these are evidence of Morchen Kunga Lhundrub’s great contributions as one of the more prolific writers on Dorje Shugden’s practice within the Sakya tradition.
The 31st Sakya Trizin Kunga Lodro
Sakya Trizin Sonam Rinchen had a son and was later enthroned as the 31st Sakya Trizin Kunga Lodro (1729-1783). Kunga Lodro was believed to be an emanation of Dorje Shugden himself and received all the Dorje Shugden transmissions from his father. He later wrote about the various rituals of Dorje Shugden, thus combining the lineages received from his father with those of another Sakya lineage holder, Morchen Kunga Lhundrub. Therefore, Kunga Lodro clearly carried on the tradition of his father of propitiating and proliferating Dorje Shugden.
Kunga Lodro was known to have written several significant rituals to Dorje Shugden. He composed a torma offering ritual text to Dorje Shugden Rig Nga or Dorje Shugden Five Families with Dulzin as the principal deity in the middle. This text is known as Phuntsok Dokyil or Swirl of Perfect Sense Offerings. In fact, he was the first to have written about the four other emanations of Dorje Shugden. Kyabje Pabongka Rinpoche later used this ritual as part of his ‘Melodious Drum Victorious In All Directions‘ text, which is one of the most commonly practiced Dorje Shugden rituals today. Thus, the source of modern-day Dorje Shugden practice can be traced back to the Sakya School.
In his own biography he quoted a Tantric text from the Nyingma tradition, Rinchen Nadun, that recognized Dorje Shugden as having the same nature as Avalokiteshvara, the Buddha of Compassion. Therefore in the Sakya tradition, they also recognized Dorje Shugden as being an emanation of Avalokiteshvara.
Sakya Trizin Recognized As Incarnation of Dorje Shugden
The 35th Sakya Trizin Tashi Rinchen
The 31st Sakya Trizin Kunga Lodro is believed to be the incarnation of Dorje Shugden. Later, he had taken rebirth as the grandchild of the 33rd Sakya Trizin Pema Dudul Wangchuk (1792-1853) and was given the name Kunga Nyingpo (1850-1899), who later became enthroned as the 37th Sakya Trizin. This explanation was recounted in the autobiography of Dragshul Trinley Rinchen, the 39th Sakya Trizin. In his writings, Dragshul Trinley Rinchen sought to prove that his father (Kunga Nyingpo) was the incarnation of Avalokiteshvara. The Sakyas believed at that time that Dorje Shugden was an incarnation of Avalokiteshvara. In order to do that, he tells the story of what happened in 1849.
Mahasiddha Pema Dudul Wangchuk
At that time, the 35th Sakya Trizin Tashi Rinchen (1824-1865) was without a child to carry on the family lineage. In desperation, he requested his own father, the Mahasiddha Pema Dudul Wangchuk to perform special prayers and rituals on his behalf at the famous Dorje Shugden temple, Mug Chung for the perpetuation of the family line. During the intermission during the rituals, Tashi Rinchen asked the Mahasiddha if he knew who would be taking rebirth as his son. The Mahasiddha replied, “Nowadays because of degenerate times, nobody else is coming. Grandpa Shugden is coming as your descendant!”
Upon hearing this prophecy, Tashi Rinchen was very pleased and in celebration, a special tradition was started of offering thousands of butter lamps accompanied by the melodious sound of longhorns and trumpets echoing from the rooftops of the temple during the ninth Tibetan lunar month. About a year later, the emanation of Dorje Shugden, Kunga Nyingpo was born.
The 39th Sakya Trinzin Dragshul Trinley Rinchen
Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.
The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.
In the earlier part of the 19th century, the heads of the Sakya tradition came to be divided between the Drolma and Phuntsok Phodrang. Each of these ‘Phodrang’, which means house or family line, is where a Sakya Trizin or Sakya throne holder would arise. These two great houses alternate their governance of the Sakya tradition.
Dragshul Trinley Rinchen (1871-1935) was born within the Drolma Phodrang as the son of Kunga Nyingpo. Dragshul Trinley Rinchen also referred to the Nyingma Tantra, Rinchen Nadun, that states, “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.” He used this reference to determine Dorje Shugden to be enlightened.
On the other hand, Dragshul Trinley Rinchen stated in his biography that many lamas from various traditions had visited him on many different occasions to receive teachings. In 1905, a particularly noteworthy lama who came to him for teachings was Kyabje Pabongka Rinpoche. In his writings, it was recorded that Dragshul Trinley Rinchen bestowed on Pabongka Rinpoche several initiations including the Four-Face Mahakala empowerment. It was evident that Pabongka Rinpoche kept the Four-Face Mahakala practice close to his heart, as can be seen in the many rituals of this deity that were composed by Pabongkha Rinpoche, extant within his collected works.
Sakya Depictions of Dorje Shugden
Dorje Shugden on a Black Horse
Dorje Shugden Tanag
Within the Sakya lineage of Dorje Shugden, the depiction of Dorje Shugden is very different from the one currently being worshipped within the Gelug tradition. In the old tradition of the Sakyas, Dorje Shugden’s principle mount is a black horse and hence, the lineage of Dorje Shugden is called Dorje Shugden Tanag or ‘Dorje Shugden on a black horse’.
One of the earliest descriptions of this form of Dorje Shugden comes from the writings of the 31st Sakya Trizin Kunga Lodro in the mid-18th century that was based on a transmission from his father, the 30th Sakya Trizin Sonam Rinchen. In this lama’s text entitled Requesting to Annihilate Interfering Forces, he writes that Dorje Shugden’s body is dark red in color, with one face and two hands. His right hand holds a club up to the sky and he holds in his left hand, a human heart inside a skull cup filled with blood. On his head, he wears a lacquer hat and is riding a black horse.
Dorje Shugden Tanag
Dorje Shugden Tanag tsa tsa
Dorje Shugden on the horse is on the bottom left of this thangka of Vajrayogini. Vajrayogini is considered one of the 13 Golden Dharmas of the Sakya Tradition.
Dorje Shugden in Sakya Monastery
(Shigatse, Tibet)
This video and these pictures of Dorje Shugden in the Sakya Monastery were recorded in 2015, hundreds of years after they were first painted as part of their pantheon of Protectors.
The Dorje Shugden wall mural at Sakya Monastery in Shigatse
A close-up of the Dorje Shugden wall mural at Sakya Monastery in Shigatse
Mahakala and Dorje Shugden
in the Sakya Tradition
Click to enlarge
This antique thangka of Mahakala Panjaranata used to be the personal possession of Sachen Kunga Lodro. The lama figure above the protector is a depiction of Sachen Kunga Lodro himself.
The central protector figure at the bottom of the thangka is the Sakya-lineage of Dorje Shugden riding a black horse.
Dorje Shugden on a Throne
According to scriptural sources, it seems that the tradition of Dorje Shugden riding on a horse is not the only depiction within the Sakyas. There is another tradition of the Sakyas that invokes Dorje Shugden as a deity uniquely resting on a lion throne. This is similar to the description in the praise of Dorje Shugden by the Great 5th Dalai Lama that was based on his vision of Dorje Shugden in the mid-17th century.
Dorje Shugden sitting regally on a throne, surrounded by his emanations of Shize, Gyenze, Wangze and Trakze.
Within the Sakya tradition, this depiction of Dorje Shugden can be seen in the writings of Morchen Kunga Lhundrub around the tail end of the 17th century. In the enthronement prayers or Ngasol that was written by Morchen Kunga Lhundrub, the lama writes, “Posed upon a fearless lion throne, boundlessly powerful Dorje Shugden Tsel.” Hence, there are thangkas of Dorje Shugden within the Sakya tradition that depict Dorje Shugden sitting on a lion throne as well as those in which he is seen riding a black horse as well.
Sakya Kangsol (Part 1)
The 31st Sakya Trizin Sachen Kunga Lodro (1729-1783) composed the following Dorje Shugden kangsol text. This text contains the propitiation rites that the Sakya high lamas and ordinary monks use in order to invoke the blessings and protection of Dorje Shugden. From this extensive 149-page long text, one can clearly see that Dorje Shugden is evidently not just a minor practice but a significant protector for the Sakyas. Consequently, this important Dorje Shugden text has been in use since the time of Sachen Kunga Lodro to this day.
To download the entire kangsol, please click here.
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Sakya Kangsol (Part 2)
The 31st Sakya Trizin Sachen Kunga Lodro (1729-1783) composed the following Dorje Shugden kangsol text. This text contains the propitiation rites that the Sakya high lamas and ordinary monks use in order to invoke the blessings and protection of Dorje Shugden. From this extensive 149-page long text, one can clearly see that Dorje Shugden is evidently not just a minor practice but a significant protector for the Sakyas. Consequently, this important Dorje Shugden text has been in use since the time of Sachen Kunga Lodro to this day.
To download the entire kangsol, please click here.
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Other Prayers from the Sakya Tradition
Enthronement Prayer to Dorje Shugden
By the 31st Sakya Trizin Kunga Lodro
HUM DORJE CHANG WANG TSA GYÜ LAMA DANG NGÖ DRUB KÜN TSÖL YIDAM LHA YI TSOG BAR CHE KÜN SEL SUNG MAY THU TOB KYI TRINLEY LHÜN DRUB GYEL POR NGA SÖL LO
HUM With the Vajradhara root and lineage masters, The assembly of yidhams1 who grant all realizations, And protectors who remove all obstacles, We recognize you as a king among thrinlay lhundrub2.
GANG KU MUG NAG NYI MA JE WAY ZI CHÖ GÖ SUM DEN RAB JUNG ZHÖN NUI TSUL SER GYI DANG DEN THANG THEB BU LA SÖL CHÖ KHOR YONG KYI SUNG MAR NGA SÖL LO
Your dark-red form blazes like a hundred suns, You appear as a youthful monk in the triple robes, You wear a gold-hued thebzha3 on your head, We recognize you as the protector of all chokhors4.
DREN PA TSAM GYI MI THUN CHOG NAM KÜN KE CHIG NYI LA THEL BAR LOG NÜ PAY LHA MAG JE WAY MAG TSOG GYE PA YI CHAG TSEN TSEN DEN BING GI NGA SÖL LO
Merely by recalling whose name, Who could emanate a million divine hosts, That can reduce to dust all malignant forces, With the divine sandalwood bheng5, we recognize you as such.
TEN DANG TEN DZIN BU ZHIN KYONG DZE CHING NAM ZHI TRINLEY THOG MAY NYUR DRUB PA DRAG SHUL TOB DEN DORJE SHUGDEN TSEL DAG GI TEN GYI DRA LHAR NGA SÖL LO
You are the fierce and mighty Dorje Shugden, Who sustains tenpa6 and tenzin7 like son, And swiftly fulfills all four tasks, I recognize you as my constant dralha8.
DOR NA DAG GI LEG NYE JA WA KÜN CHÖ SUNG CHEN PO KYE LA NYER TAY KYI NYIN TSEN YEL WA MAY PAR SUNG WA DANG CHOG DÜ KÜN TU GYE PAY TRA SHI TSÖL
In short I entrust all my concerns both right n’ wrong, To you, great dharmapala, Protect me day and night with vigilance, At all times and places, grant propitious factors.
Notes
- 1. Meditational deities.
- 2. Thrinlay: task, purpose; lhun, shortened form of the adverb lhungyis, effortlessly; drub: accomplishing naturally. ‘By whose blessings one’s purposes are fulfilled effortlessly’.
- 3. The hat worn by high-ranking ecclesiastical personages in Tibet.
- 4. A compund of cho (Dharma) and khor (its adherents).
- 5. The cudgel in the hands of deities.
- 6. The Buddha’s teaching.
- 7. Upholders of the Buddha’s teachings.
- 8. The divinity someone could rely upon in times of strife and war.
Praise to Dorje Shugden
By the 31st Sakya Trizin Kunga Lodro
(excerpt from the Dorje Shugden prayer called duelzin choe ki gyalpo choepai choka phuentsog doe gu yong khil she jawa)
At the early time, entering into the teaching of the Tathagata,
you rose in the form of Vinaya-holding Bhikshu,
thus you protect all the teachings of the Sravaka-Pitaka without exception,
I prostrate to you.
In the middle, in front of many Buddhas and Bodhisattvas,
having generated the aspiring and entering Bodhicitta,
you obtained the prophecy as a protector of the teaching of the Dharma,
thus you protect all the teachings of the Bodhisattvas without exception, to you I prostrate.
In the great mandala of the ocean of Tantras,
initiated by Vajradhara, and receiving the samayas,
thus you protect all the teachings of the profound Tantra without exception,
to you I prostrate.
In particular in this northern land, surrounded by a range of snow mountains,
though not directly pervaded by the sun of the Buddha, yet sustained by his compassion,
you are the protector of all those perfect schools of Dharma,
I prostrate to you.
All the great holders of the teaching, who comment according to one’s own views,
the entire Tripitakas, the Tantras and their commentaries,
you are the very protector of all the holders of the Dharma,
acting as the fulfiller of the words of those leaders, I prostrate to you.
The legacy of the pandits, translators, dharma kings and ministers,
all the temples constructed by them,
you are the protector of all those seats of the Sangha without exception,
I prostrate to you.
For entire Tibet, included in upper region Ngari, central region Ue-tsang, and lower region Dokham,
you act as the very protector, refuge, supporter, and friend of all people without exception,
thus you are the very god of the snow-land country,
I prostrate to you.
The great protector of all the Buddhas of this fortunate aeon,
who is the eliminator of all the forces of unsuitable Mara,
some day through showing full enlightenment as Samyaksambuddha,
you will fulfil the deed of a Tathagata, to you I prostrate.
In short, in all three times, uninterruptedly,
with your infinite secrets of body speech and mind,
all those beings who are wandering in the ocean of the cycle,
you give them the perfect state of liberation, to you I prostrate.
Thus by the power of venerating you with this ocean of melodious praise,
through generating delight, compassion, and benevolent force of your mind,
please fulfil the activity for increasing of virtues, pacifying of disfavourable interferences,
and accomplishment of all the purposes in accordance to Dharma.
Gallery of Images
These three statues are of the Sakya founding fathers of Sachen Kunga Nyingpo (center), Jetsun Sonam Tsemo (left) and Jetsun Drakpa Gyeltsen (right).
The 3rd holder of the Sakya throne, Kunga Nyingpo. Click to enlarge
The 4th Throne Holder of the Sakyas, Jetsun Sonam Tsemo. Pictured below him is the Sakya depiction of Dorje Shugden riding on a horse, featured in a central position in the thangka immediately under the lama. This thangka was first printed and sold over 20 years ago to Sakya devotees. Click to enlarge.
One of the three founding fathers of the Sakya tradition, Jetsun Drakpa Gyeltsen who was the 5th Sakya Trizin. Click to enlarge.
An outline of the Sakya lineage
An outline of the Sakya tradition of Tibetan Buddhism
An outline of the relationship of the Sakya Protectors, including Dorje Shugden on the left
The Dorje Shugden wall mural at Sakya Monastery in Shigatse
A close-up of the Dorje Shugden wall mural at Sakya Monastery in Shigatse
Dorje Shugden Tanag
Dorje Shugden Tanag
Dorje Shugden Tanag tsa tsa
Dorje Shugden on the horse is on the bottom left of this thangka of Vajrayogini. Vajrayogini is considered one of the 13 Golden Dharmas of the Sakya Tradition.
This antique thangka of Mahakala Panjaranata used to be the personal possession of Sachen Kunga Lodro. The lama figure above the protector is a depiction of Sachen Kunga Lodro himself. The central protector figure at the bottom of the thangka is the Sakya-lineage of Dorje Shugden riding a black horse.
Dorje Shugden sitting regally on a throne, surrounded by his emanations of Shize, Gyenze, Wangze and Trakze.
Dorje Shugden as depicted in the Sakya tradition
Dorje Shugden as depicted in the Sakya tradition
Dorje Shugden as depicted in the Sakya tradition
Dorje Shugden Tanag or Dorje Shugden riding a horse. This form is a popular depiction of Dorje Shugden within the Sakya lineage.
Click to download high-resolution image
Hevajra (central figure)
The 30th Sakya Throneholder Sonam Rinchen (1705-1741) (top leftmost), the 31st Sakya Throneholder Ngawang Kunga Lodro (1729-1783) (top second from the left), Buddha Shakyamuni (top middle), Naro Kechari Vajrayogini (top right), Yellow Dzambala (middle leftmost), The 39th Sakya Throneholder Dragshul Trinley Rinchen (1871–1936) (middle second from the left), Citipati Lord and Lady of the Charnel Ground (middle right), Panjaranatha Mahakala (bottom left), Dorje Shugden Tanag (bottom right)
Hevajra is one of the main highest yoga tantric meditational deities of the Sakya tradition and the 30th Sakya Throneholder Sonam Rinchen featured as the largest of the three Sakya Trizins depicted here enthroned Dorje Shugden as a protector of the Sakya tradition. The 31st Sakya Throneholder Ngawang Kunga Lodro was his son and the emanation of Dorje Shugden who composed the Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden as an enlightened Dharma Protector within the Sakya tradition up until today. Both the 30th and 31st Sakya Throneholders are highly respected and revered for their mastery of the Buddhist teachings, and their ability to teach others.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder who also taught hundreds of scholars, masters and great practitioners. He was an ardent practitioner of Dorje Shugden and proliferated the practice throughout the Sakya tradition. Aside from the three aforementioned Sakya throneholders, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag and these include the following:
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
Click to download high-resolution image
The 31st Sakya Throneholder Ngawang Kunga Lodro (1729-1783) (central figure)
Hevajra (top left), Naro Kechari Vajrayogini (top right), Panjaranatha Mahakala (bottom left), Dorje Shugden Tanag (bottom right)
The 31st Sakya Throneholder Ngawang Kunga Lodro was the son of the 30th Sakya Throneholder Sonam Rinchen. He was considered to have been an emanation of Dorje Shugden at that time and an erudite scholar, accomplished Tantrika and a great lineage holder of the Sakya tradition. He was the teacher of hundreds of scholars, masters and great practitioners. He composed the 149 page Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden within the Sakya tradition even until today. He is also known as a lineage holder of the Naro Kechari Vajrayogini practice within the Sakya tradition. Aside from Kunga Lodro, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 30th Sakya Throneholder Sonam Rinchen (1705-1741)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
Click to download high-resolution image
Dorje Shugden Tanag (central figure)
The 39th Sakya Throneholder Dragshul Trinley Rinchen (1871–1936) (top left), Naro Kechari Vajrayogini (top right), Panjaranatha Mahakala (bottom left), Citipati Lord and Lady of the Charnel Ground (bottom right)
Dorje Shugden Tanag literally means ‘Dorje Shugden riding on a black horse’. He is a unique form of Dorje Shugden that arose within the Sakya tradition, is one of the earliest forms of the protector deity and is propitiated as an enlightened Dharma Protector.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder. He taught hundreds of students who became scholars, masters and great practitioners by following his teachings. He was also a great practitioner of Dorje Shugden and proliferated this practice throughout the Sakya lineage. Aside from Dragshul Trinley Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag within the Sakya tradition. These great masters include:
- 30th Sakya Throneholder Sonam Rinchen (1705-1741)
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
Click to download high-resolution image
The 30th Sakya Trizin Sonam Rinchen (main figure)
The 30th Sakya Trizin Sonam Rinchen, Hevajra, Vajrayogini, Mahakala of the Doors, Palden Lhamo, Gonpo Tramsuk (Brahmarupa), Dzambala and Sakya Dorje Shugden Tanag.
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. Sachen Kunga Nyingpo (1092–1158) was the first of the Five Founding Fathers of the Sakya Lineage.
Aside from Sonam Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
Click to download high-resolution image
The 30th Sakya Trizin Sonam Rinchen (main figure)
Buddha Shakyamuni, Hevajra, Vajrayogini, Mahakala of the Doors, Gonpo Tramsuk (Brahmarupa),and Sakya Dorje Shugden Tanag.
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. Furthermore, Hevajra and Vajrayogini are the main higher tantric practices of Sakya tradition. In addition, Mahakala of the Doors is the main protector of the Sakya School and Gonpo Tramsuk (Brahmarupa) is an emanation of 4-face Mahakala as those who are uninitiated within the Sakya tradition are not allowed to behold the face of this Mahakala.
Aside from Sonam Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
Click to download high-resolution image
6 Sakya Trizins (central lama figures)
37th Sakya Trizin Kunga Nyingpo (top left), 39th Sakya Trizin Dragshul Trinley Rinchen (top middle), 30th Sakya Trizin Sonam Rinchen (top right), 31st Sakya Trizin Sachen Kunga Lodro (middle row left), 33rd Sakya Trizin Padma Dudul Wangchug (middle row middle), 35th Sakya Trizin Tashi Rinchen (middle row right), Mahakala Panjaranatha (bottom left), Vajrayogini (bottom middle), Sakya Dorje Shugden Tanag (bottom right)
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. The 31st Sakya Throneholder Ngawang Kunga Lodro was his son and the emanation of Dorje Shugden who composed the Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden as an enlightened Dharma Protector within the Sakya tradition up until today. Both the 30th and 31st Sakya Throneholders are highly respected and revered for their mastery of the Buddhist teachings, and their ability to teach others.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder who also taught hundreds of scholars, masters and great practitioners. He was an ardent practitioner of Dorje Shugden and proliferated the practice throughout the Sakya tradition. Aside from the three aforementioned Sakya throneholders, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag and these include the following:
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
Addendum
Over the course of history there have been a number of Sakya Trizins who practiced and propagated Dorje Shugden. These include:
- 30th Sakya Throneholder Sonam Rinchen (1705-1741)
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Sakya Trizin Dragshul Trinley Rinchen (1871-1935)
Therefore, of the 42 supreme throne holders throughout the history of the Sakya tradition, six of the thrones holders are confirmed to have practiced Dorje Shugden. They are known to have built chapels to him, composed prayers and pujas (kangsols) to him and propagated his practice amongst their disciples. The entire Sakya lineage and their sacred practices such as the 13 Golden Dharmas of Sakya, the Lamdre – the Path and its Fruit, the tantric practice of Hevajra, and other numerous teachings and practices have descended down through these six lineage holders who have proven themselves to be highly attained and erudite incarnations. From these great lamas, the teachings have been passed down to the current throne holders, lamas, and great practitioners of the Sakya tradition.
If someone were to say that these six Sakya thrones holders were wrong or mistaken for their propitiation of Dorje Shugden, for their composition of liturgical texts to him, or for the building of chapels in his honour, then they are saying the Sakya throne holders were ordinary. They were fallible, were not erudite, did not have high spiritual attainments, could be mistaken, and therefore we should not rely on them. If they were just ordinary men adorned with brocade silk hats and expensive robes, while sitting on big thrones, then what is the point to call them lineage holders or masters?
What is the point to practice the ‘tainted’ Sakya tradition in modern times? They were definitely very attained and not ordinary human beings by far. If these six Sakya lineage holders could have made such a huge mistake, then the entire Sakya lineage that has passed through them is tainted and without blessings. So according to that line of thinking, if we were to practice the Sakya lineage today, there will be no blessings and no results. This is because the Sakya lineage as it exists was passed down through these six throne holders without exception. This is neither logical nor possible as they were highly attained masters.
The holy Sakya Monastery, mother monastery of the Sakya tradition. Above the monastery, slightly to the right, you can see the multi-tiered Mug Chung, the most sacred temple to Dorje Shugden within the tradition. When we invoke Dorje Shugden, this is one of the places we invite him from. The Sakya throne holders cannot have been mistaken about Dorje Shugden’s benefit in Dharma practice.
Now, the Tibetan leadership is fond of saying that if you practice Dorje Shugden, then you break your refuge and your divine connection with the Buddha, Dharma and Sangha. Consequently, you will be damned to take rebirth in the three lower realms, as an animal, a spirit or in one of the hell realms. If that is the case, these six great Sakya throne holders must have taken rebirth in the three lower realms too. But this is impossible! They all practiced Dorje Shugden and there is a lot of research and evidence that confirms this. Some even composed long pujas to Dorje Shugden which are still in use today. In actual fact these six great Sakya throne holders were highly attained beings, and they were definitely not ordinary.
It is because of their extraordinary spiritual attainments, that they were easily able to discern which formless beings were Buddhas and which were negative beings that caused harm. They would have known that Dorje Shugden is definitely not negative and therefore, they had encouraged Dorje Shugden’s practice and composed pujas and prayers to him. They had the clairvoyance to see the very nature of Dorje Shugden, or they could use their wisdom to debate and determine the nature of Dorje Shugden by way of logic. I am sure they did both and arrived at the same conclusion. The simple deduction is that Dorje Shugden is not a harmful being and that is why these six erudite masters both practiced and promoted Dorje Shugden within the sacred Sakya lineage.
I myself have tremendous faith and respect for the exalted Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, and the other five throne holders too. I pray they bless me so I may gain full enlightenment. When I see Dragshul Trinley Rinchen’s photo, I feel as if I have met him or had the great honour to have practiced his teachings in a past lifetime. In any case, great faith arises spontaneously in me for Dragshul Trinley Rinchen as it does for other great masters such as Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, Kyabje Pabongka Rinpoche, Kyabje Dilgo Kyentse Rinpoche and other great masters of their respective lineages.
Tsem Rinpoche
Conclusion
From the writings of several Sakya Trizins, it is evident that Dorje Shugden was widely practiced and proliferated within the Sakya tradition. This fact is also reiterated within the writings of Kyabje Trijang Rinpoche in his seminal work on Dorje Shugden entitled, Music Delighting the Ocean of Protectors. In fact, the 31st and 37th Sakya Trizin were recognised to be the incarnations of Dorje Shugden himself.
The Sakya Temple
The whole practice of Dorje Shugden is centered at the Protector temple Mug Chung in the great Sakya Monastery. Hence, when Dorje Shugden is invoked in our pujas today, he is requested to come forth from various place including this temple in Sakya. Further evidence of the popularity of this practice within the Sakya tradition is the surviving thangkas of Dorje Shugden. As Kyabje Trijang Rinpoche says in his writings, Dorje Shugden’s fulfillment offering ritual and propitiation were performed since the time of earlier Sakya Trizins, and continues up until the present day.
The Sakya tradition of Dorje Shugden is centered at the Protector temple Mug Chung.
A depiction of the Sakya master Sonam Tsemo. He is one of the lineage holders of Vajrayogini’s practice.
Another depiction of the Sakya master Sonam Tsemo. He is one of the lineage holders of Vajrayogini’s practice.
Another depiction of the Sakya master Sonam Tsemo. He is one of the lineage holders of Vajrayogini’s practice.
Another depiction of the Sakya master Sonam Tsemo. He is one of the lineage holders of Vajrayogini’s practice.
Addendum – Tsiu Marpo
A protector with an intimate link to the Sakya lineage and Dorje Shugden is the protector Tsiu Marpo. Tsiu Marpo has a long history within Tibetan Buddhism and was propitiated in a triad of protectors known as the Gyalpo Sum or the Three Kings, together with Dorje Shugden and Dorje Setrap. Christopher Paul Bell has written an excellent thesis on Tsiu Marpo, which can be downloaded by clicking the button below.
Click here to download Tsiu Marpo: The Career of a Tibetan Protector Deity
For more interesting information:
- Sakya Trizin’s Dorje Shugden Prayer
- Shangmo Dorje Putri – The Bamo of Sakya
- Dorje Shugden Illustrated Story Graphic Novel
- Largest Dorje Shugden in the World
- Who is Tulku Drakpa Gyeltsen?
- Trode Khangsar – a 400-Year Old Dorje Shugden Chapel
- His Holiness Kyabje Pabongka Rinpoche
- His Holiness Kyabje Trijang Dorje Chang
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Dorje Shugden was one of their main protector practices and considered an emanation of Avalokiteshvara, the Buddha of Compassion. There has been an unbroken tradition of the practice of Dorje Shugden as an enlightened protector since early 1700 till now. We are fortunate we learn, practice of purifying, pacifying and removing obstacles and illnesses. All thanks to our Lama Tsem Rinpoche, bringing the practice to Malaysia. Dorje Shugden had been propitiated by Sakya lineage 18th centuries ago. Dorje Shugden has been viewed as an Enlightened Protector. Evidence from the Sakya throne holders themselves, who are the holders of the Sakya tradition’s most precious Tantric transmission.
comes from none other than the Sakya throne holders themselves, who are the holders of the Sakya tradition’s most precious Tantric transmission. The Sakya lineage holders are considered to be emanations of Avalokiteshvara and Manjushri, and their family lineage is regarded as divine. They had propitiated Dorje Shugden as a fully enlightened being and composed a praise to him. This prayer has since achieved prominence and is still widely used today.
Thank you Rinpoche and Pastor David for this sharing as it is marvelous to read that the supreme Dharmapala, Dorje Shugden is none sectarian. As confirmed by the 39th Sakya Trizin Dragshul Trinley Rinchen (1871 – 1935) who wrote,
The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara.
Thank you Pastor David for sharing this well research article on Sakya lineage connection with Dorje Shugden . The Sakya Lineage and Dorje Shugden has a long related history over hundred years ago. Wow……six out of the 42 supreme Sakya throne holders, six of the throne holders had indeed practiced Dorje Shugden. And even the 31st and 37th Sakya Trizin, two of the throne were recognised to be the incarnations of Dorje Shugden. They even built chapels and composed prayer texts to Dorje Shugden. It has proven that not only Gelug lineage did propitiate Dorje Shugden but also Sakya lineage. Sakya Lamas had practiced Dorje Shugden even long before the Gelug lamas. Dorje Shugden had been practiced by so many masters and lamas from various schools of Buddhism . Dorje Shugden was enthroned first as a Dharma protector in Tibet over 400 years ago by the highest Sakya throneholders and masters. Hence these practice is not a minor practice after all. It has again proven that Dorje Shugden is a beneficial practice and not the evil practice as claimed by CTA.
Interesting read.
Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
“The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden” blog post which was published June 8, 2018 already has exactly at the moment 152,744 views!! Over 150k views!!! Amazing!! The views will keep growing as time elapses of course.
This indicates many Bhutanse and Buddhists around the world will now know that Dorje Shugden is connected to Bhutan and their Kagyu Lineage. Dorje Shugden was promoted by the highest lama of Bhutan namely the 4th Zhabdrung Rinpoche himself. So Dorje Shugden will help and protect anyone and is not sectarian as they accuse him to be. People in the Kagyu school of Buddhism also practised Dorje Shugden and Dorje Shugden assisted them lovingly. Dorje Shugden being an emanation of Manjushri will help anyone who calls upon him regardless of their background and religion.
Good job to our writers, researchers, editors, technical team, supporting team and Kechara people who promoted this blog post on social media. Now more will come to understand how pervasive Dorje Shugden is in all the lineages of Tibetan Buddhism although the Tibetan leadership in-exile tries to hide this truth. Thank you everyone for promoting Dorje Shugden to benefit many. We were all very harmonious before the unethical ban against Dorje Shugden practitioners. Since the inception of the ban in 1996, there has been no benefits and instead so much disharmony among Tibetan Buddhists around the world. Many hundreds have spoken up about this point where we want harmony back. There should never be a ban against any spiritual practice.
Tsem Rinpoche
Blog post- https://www.tsemrinpoche.com/?p=160863
—
于2018年6月8日发表的《不丹国第四世夏仲仁波切与多杰雄登》的博文至今已经有 152,744次的浏览量！！也就是超过了15万次的浏览量！！这个数字肯定还会随着时间而增长。
这表示很多不丹人和全世界的佛教徒现在已经知道了多杰雄登和不丹以及他们的噶举派传承是有紧密联系的。多杰雄登是被不丹的最高级别的喇嘛夏仲仁波切本身所推崇的。这显示了多杰雄登是会帮助和保护任何人的，而祂不是像他人所指控那样的充满宗派主义。佛教的噶举派的修行者也修持多杰雄登，而多杰雄登也很怀爱地帮助他们。多杰雄登是文殊菩萨的化身，祂将无视任何宗教和背景地去帮助任何召唤祈请祂的人们。
我们的写作、搜集资料，编辑、技术、辅助等的人员们和推广这篇博文的克切拉人们，你们做得好！虽然流亡藏人领袖们尝试掩盖事实，但现在更多的人将了解到多杰雄登在所有藏传佛教的传承中是多么的普及了。感谢大家努力推广多杰雄登以造福大众。在这个不道德的多杰雄登禁令出现之前，我们都是很和谐融洽的。自从禁令在1996年开始之后，它为全世界的藏传佛教徒没有带来任何利益，而只有更多的不和谐。成千上万的人已经对该禁令发声，要求重建和谐。对于任何心灵修行，是从来就不该有任何禁令的。
詹杜固仁波切
博文网址: https://www.tsemrinpoche.com/l/cn/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-cn.html
His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.
Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.
The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.
May Dagom Rinpoche’s current incarnation live a very long life.
Tsem Rinpoche
https://www.tsemrinpoche.com
YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo
Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]
_____
尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
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。）
This beautiful painting (thangka) is in Sakya Monastery in Tibet’s protector chapel. It is Dorje Shugden Tanag or Dorje Shugden riding on a black horse. This is the Sakya version of Dorje Shugden. Dorje Shugden is originally Sakya and still practiced in Sakya and came to Gelug and Kagyu practitioners later.
Dorje Shugden is being said to be a sectarian deity that only the Gelugs pray to him when they talked about why this protector is being banned and why he is not beneficial for us. This is what the Central Tibetan Administration told us for justifying the ban.
However, if we talk a good look at the history of Dorje Shugden, there are many proofs that can make CTA stupid for saying Dorje Shugden is a sectarian deity. It was the Sakyas who first enthroned Dorje Shugden as a protector and they propitiate him together with Setrap and Kache Marpo and they call them Gyalpo Sum. It means three kings.
Dorje Shugden practice can be seen to be propitiated by even the throne holder of the Sakya lineage, Sakya Trinzin. Writings of Dorje Shugden can be found among other works of several Sakya Trinzin. Even in prayers for Dorje Shugden that we practice now, we call upon Dorje Shugden to come from Sakya Monastery in Mug Chung.
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
8 pictures of the Sakya Monastery to share, where Protector temple Mug Chung is located. This is the monastery where Dorje Shugden was enthroned first as a Dharma protector in Tibet over 400 years ago by the highest Sakya throneholders and masters. Since then when people are doing Dorje Shugden prayers and pujas, they invoke his holy wisdom presence from Mug Chung Protector Chapel in Sakya Monastery in Tibet.
Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.
Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)
Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.
https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be
Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)
In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.
https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be
For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html
Many come to Kechara Forest Retreat in Bentong, Malaysia to make offerings and prayers to the increase form of Dorje Shugden who appears like a prince and rides on a golden horse. Many report having their wishes fulfilled and return many times. Am happy to see this. Tsem Rinpoche
You can learn more about this form of Dorje Shugden here: https://bit.ly/2wxQyes
and
See video of this chapel: https://www.youtube.com/watch?v=kEK35F_O5Hg
In the emerald forest there lies magical beings and powerful entities of old. There are beautiful gentle creatures of the forest such as deers, rabbits, owls and so on. Faeries, little people, elves, dwarves, trolls and other magnificent worldly and other-worldly beings of mystical origins who nurture and look over the natural world call this place their home. These supernatural beings, who remain hidden to ordinary view and are rarely seen together, have gathered to herald the arrival of the World Peace Guardian Dorje Shugden within the ethereal realm. Paying homage to the divine king they welcome him, the supreme being whose body shines with the light of magnificence and abides in benevolent wisdom. He who has come from the pinnacle of the celestial dimensions, he has the dominion over men and gods. All beings in this and other worlds have gathered to pay homage and to receive blessings, abundance and counsel.
Shugden the divine king, at last has drawn near,
He offers a new life so clear,
With a silent prayer he offers the golden stair,
Sing praises, does the emerald forest all cheer.
Om Benza Wiki Bitana Soha
To see other beautiful portrayals of Dorje Shugden, click here: https://bit.ly/2Nt3FHz
COMPASSION at its best: His Holiness the Dalai Lama explained in Ladakh, 31 July 2018:
“Usually at the beginning of an empowerment there is a ritual to drive away interferences. But I no longer feel it’s consistent to regard some beings as evil forces. At the start of each day I cultivate altruism, but in the evening we say, ‘May the evil forces be driven away.’ There seems to be a contradiction here that I’m no longer keen to comply with. I’m not highly realized, but I have great confidence in the power of Bodhichitta.”
Source: https://bit.ly/2wVsqSb
———————————————-
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
Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.
High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.
Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7
For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
I’ve learn s᧐mе goߋd stuff here. Definitely woгth Ьookmɑrking for
revisiting. I wonder how a lot attempt you place too create thuis sort oof great informative
website.
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
Dear Pastor,
May I ask what’s the “big deal” of putting the ordination name on top of the official tittle? Isn’t the tittle is more important for official use purposes in this case?
Perhaps due to the fact that the prayers composed must be very important that it’s more “humble “ to put ordination name in order to signify the superiority of the prayer? Thank you Pastor in advance.
Dear Jacinta,
From the little understanding I have, I would say that it is not so much that the official title is important but because each Panchen Lama reincarnated back with a different name (ordination). In order to make it clear, it would be logical to mention the ordination name after the title, in this case, so the reader knows who we are referring to. Also, for people who are not familiar, they have a name as a guide to look for more information if they wish.
I hope this helps. Thank you.
With best wishes,
Pastor Adeline
Dear Kecharians and friends,
Last night, I gave a teaching to a group of people who were in Kechara Forest Retreat. I shared with them the correct way to pray for our loved ones and why we shouldn’t “demand” Dorje Shugden with fulfilling our wishes but let Dorje Shugden decide what is the best outcome. He has infinite Manjushri wisdom beyond our own and we should trust this wisdom. Sometimes what we pray for is not what should be fulfilled. Sometimes what we don’t want turns out to be the better result in the future.
I also shared with them about a beautiful monk, Tsawa Pulthok Rinpoche, who was jailed and badly tortured by the soldiers for 19 years, starting back in 1959 in Lhasa, and yet he has no anger towards his torturers. He was released and had resettled in Nepal where I met him. For the remainder of his life, he spent his time in meditation, retreats and pujas for the public until he passed. He was glowing, happy and very proud of the fact he was a student of His Holiness Kyabje Pabongka Rinpoche, which he told me when we met. He did full meditations on Vajra Yogini and short puja to Dorje Shugden daily in his small room in Kathmandu, Nepal where I had to honor to join in his prayers. He told me he was very happy to have his room to do his meditations, pujas and prayers openly. Whatever happened to him, he accepted as part of his karma and he spent much time in prison meditating and quietly teaching dharma to his other cellmates. He was very much respected in prison in Lhasa because he never showed anger, always meditated and consoled others, giving them great strength. He endured much hardship, torture and beatings but he never lost his monk vows. His full understanding of karma helped him not feel any anger or bitterness towards the soldiers. He told me that daily, he would meditate that the karma of others in prison would come to him. That all the torture and abuse he received was so others in prison did not have to suffer this. He said suffering for others was what kept him going and made him be able to endure the pain.
We are not bound by our experiences. We are bound by our choice. I also reminded those were present about the good person inside each and every one of us, and how we should not “bury” this good person with our excuses because the more excuses we give, the deeper this good person is buried and soon the layers of excuses will make it very difficult for us to find this good person. We are all beautiful good people and we should not let it get lost by lying, laziness, lack of integrity and procrastination. We all have a choice. If we have to make excuses, we should choose to make excuses to be a winner. When we win, we make ourselves happy and those around us happy.
The teaching session went well and it was spontaneous, and I requested the people who live and work in and around Kechara Forest Retreat for the talk. We had some good laughs to during the talk.
Thank you,
Tsem Rinpoche
‘If we trust in karma which exists, then there is no reason for anger’.
~ Tsawa Pulthok Rinpoche
“If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can be harmed by an evil spirit… Which one is it? Can he be harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?” – Tsem Tulku Rinpoche
Photo: His Holiness the Dalai Lama, young Tsem Tulku Rinpoche and Tsem Tulku Rinpoche’s tutor Kensur Rinpoche Jampa Yeshe
This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
Many people think that Dorje Shugden is an exclusive Gelug protector practice but this article has proved that this Universal Protector was also practised in the Sakya lineage. In fact, the 31st and 37th Sakya Trizin were recognised to be the incarnations of Dorje Shugden himself.
Thank you for this illuminating post.
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
Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche
Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.
Here we see a Bhutanese woman confirming that His Holiness the 4th Zhabdrung Rinpoche wrote prayers to Dorje Shugden. At first people did not believe that Zhabdrung Rinpoche actually composed the prayers, but people went to check with their monastic authorities, and they confirmed that the prayers were real. Before this, she had vehemently said that there were no such prayers and that she would go to check and then prove that the prayers were false. She must have gone to check and ask about Zhabdrung Rinpoche’s prayers to Dorje Shugden. As we said, the prayers are real but she still cannot accept the fact, even with all the proof.
Some Bhutanese feel like they cannot openly acknowledge that the article on Zhabdrung Rinpoche’s composition of prayers to Dorje Shugden is true, because it would mean that the Je Khenpo and Bhutanese sold and betrayed their own lineage. So even though they now admit that they prayers are real, they keep saying that he is just a minor deity and in any case, the Je Khenpo banned the practice. But if Dorje Shugden was just a minor deity, why would both Zhabdrung Rinpoche and Drubwang Tenzin Zangpo have composed such extensive prayers to Dorje Shugden? If Bhutan’s founding fathers like Zhabdrung Rinpoche promoted the practice of Dorje Shugden, why is someone like the Je Khenpo, whose position was originally created by the 1st Zhabdrung Rinpoche, banning the practice? Why do they want to go against what Zhabdrung Rinpoche did? If they do that, why do not they ban the entire country of Bhutan, because he founded that too.
They also claim that thangkas of Zhabdrung Rinpoche with Dorje Shugden are fake. However, there is no such thing as a fake thangka, because when someone has faith, they commission it, place it on their shrine and accept it. How can a thangka be fake when it has been individually commissioned? There is no rule or guideline what someone can or cannot put on a thangka. It is up to a person’s personal choice. That means there is no such thing as a fake thangka.
This woman came back on social media and confessed that the prayers are real. Even though she was still shocked, angry and dismayed, she told the truth. She could have kept quiet but she did not. Through all her debates and denials, she still had the honesty to leave a comment and admit that the prayers were real. When people can accept something, even though it may make them uncomfortable or angry, it means that they are practicing the Dharma. Dorje Shugden was practiced by the 4th Zhabdrung, and even though it may be an uncomfortable thought to some, it is clear and proven to be the case.
The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html
不丹国第四世夏仲仁波切与多杰雄登
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-chinese.html
འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-tibetan.html
I need to read more about this. For some reason I keep coming across the 5th Dalai lama’s prayer a lot.
Thank you for sharing!
You will see two ancient Sakya thangkas with Dorje Shugden, Tsiu Marpo (Kache Marpo) and Setrap included. As Dorje Shugden was worshipped within the Sakya for sure.
The section from Christopher Paul Bell’s “Tsiu Marpo the Career of a Tibetan Protector Deity” that mentioned Tsimar is another name of Tsiu Marpo. He mentioned that Tsimar name was given by Padmasambava
Thank you Rinpoche and Pastor David. This article shows in clear detail that Dorje Shugden was practised strongly and proliferated by the Sakya Lineage.It was definitely not a small practice.
The 30th throne-holder, the Sakya Trizin Sonam Rinchen, was the one who enthroned Dorje Shugden as the Protector of the Sakyas. The 31st Sakya Trizin, Kunga Lodro, who was said to be an emanation of Dorje Shugden, received all the D.S. transmissions from his father. Kunga Lodro recognised Dorje Shugden to be of the same nature as Avalokiteshvara. He wrote and composed various rituals of Dorje Shugden which showed that he was committed to the tradition of propitiating and proliferating the Dorje Shugden practice. Kunga Nyingpo, the 37th Sakya Trizin, was also said to be an emanation of Dorje Shugden.
It was Dragshul Trinley Rinchen (1871-1935), the 39th Sakya Trizin, who stated that “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.” In this way, he established by inference that Shugden could not be a spirit.The 39th Sakya Trizin , was a great and renowned Master and strong practitioner of Dorje Shugden.
Thus, there can be no doubt, even from the side of the Sakya Lineage ,that Dorje Shugden is an enlightened Dharma Protector.
This is a very good article, very detailed and gives us a good insight of the Sakya lineage and Dorje Shugden. Thank you Pastor David Lai for sharing the article.
Dorje Shugden practice is passed down through generations and practised by great masters and high lamas. Dorje Shugden is proven an enlightened being and hence practising Dorje Shugden is not harmful however there is a group of people who refuse to accept the benefits that Dorje Shugden’s practice brings to them. May this article make this group of people change their mind which can be a challenge but nothing is not possible.
Great message every Tibetan especially must read!
This wonderful article (very well researched & documented) shows and proves that Dorje Shugden is definitely not a spirit but a fully Enlightended protector who have no agenda but to help liberate us from samsara in our Dharma journey.
I am wondering why, after all these evidence, the ban on Dorje Shugden saga is still persisting today and the CTA people are persistently pursuing those who practice DS. There are far more important issues and challenges on hand (such as uniting all TIbetans in exile in India).
The Sakya lineage is certainly very well intertwined with Dorje Shugden. I thin it suffice to say that without the Sakya lineage, Dorje Shugden would be lesser known today. Just imagine that the Sakya Trizins were direct emanations of Dorje Shugden. Wow!! It is incredible!
Thank you Rinpoche and PDL for this article.
Humbly yours
Lum Kok Luen
Thank you for the research Pastor David. The article is written well to provide readers the information on Sakya lineage and the relation the Sakya Trizins had with Dorje Shugden. It is very obvious that Dorje Shugden is an enlightened being. These high Sakya masters could not be wrong. If they were, the lineage would have nothing to stand on. Besides, no high master would compose prayer to a spirit!! It also proves that Dorje Shugden practice has not been just practiced by the Gelugpas but Sakyas too.
I always enjoy reading and learning more about DS and history of the lineage. ?
Dorje Shugden have a close and deep connection with Sakya tradition. A few of the Sakya Throne holders are believed to be practicing Dorje Shugden and holding the practice close to their hearts. This shows that Dorje Shugden is not a sectarian deity because his practices are not only for Gelug practictioners. If even the most powerful person in the Sakya Tradition is practicing Dorje Shugden and composing praises and kangsol to him, i am sure that Dorje Shugden is a deity that we can rely on. Why would these powerful lamas would want to pray to a spirit? Its illogical.
Hence, Dorje Shugden is an enlightened being that we all can rely on.
Out of 42 supreme Sakya throne holders, 6 of the throne holders are confirmed to have practiced Dorje Shugden. 2 of the throne holders are believed as an emanation of Dorje Shugden i.e. 31st Sakya Trizin Kunga Lodro and 37th Sakya Trizin Kunga Nyingpo. Besides, these throne holders built chapels to Dorje Shugden, propitiate Dorje Shugden and puja and composed prayers such as “Request to the King to Eliminate False Guides” composed by the 30th Sakya Trizin Sonam Rinchen, and 149 pages Dorje Shugden kangsol text composed by the 31st Sakya Trizin Sachen Kunga Lodro. The evidence is clear as Dorje Shugden is not a minor practice and also not only practice by Gelug lineage but aslo Sakya lineage.
Thank you Rinpoche and Pastor David for sharing this informative post. This is good for us to read and enhance our understanding of Dorje Shugden with other lineage.
After reading this article I have a better understanding of the significance of the Sakya lineage and Dorje Shugden. As Dorje Shugden is a major protector practice in the Sakya lineage, this clearly shows that there is no segregation between the Sakya and Gelug tradition. Although in the Sakya tradition Dorje Shugden is an emanation of Avalokiteshvara, the Buddha of Compassion whereas in the Gelug tradition He is the emanation of Manjushri, the Buddha of Wisdom, it is accepted because both are also Buddhas. If Dorje Shugden is an emanation of two Buddhas and practised and carried down for so many generations by great Masters and high Lamas how can he be an evil spirit as claimed by certain parties. Those who practised and have faith in Dorje Shugden can attest that He is truly an Enlightened being who brings benefits rather than harm. Hopefully those people who have the wrong perceptions of Dorje Shugden will come to their senses and the ban will be lifted soon. ???
Again proof of the powerful and enlightened qualities of Dorje Shugden. All the beautiful Thangkhas, the Kangsol and Prayers are done in such an extensive way – this is not done by mistake. Dorje Shugden is swift and powerful and most beneficial.
There are many protectors mentioned in relation to the Sakya Lineage as we can read above but there is no controversy about them. My wish is that the controversy around Dorje Shugden stops as Dorje Shugden is vastly spread and highly beneficial. The world needs Dorje Shugden, the World Peace Protector.
Dorje Shugden practise has a very long history and is a protector practice which is 400 years old. This article proof that Dorje Shugden practise is not sectarian and Shugden lineage in Gelug School came from Sakya originally. Sakya masters practiced Dorje Shugden even before the Gelug masters. Dorje Shugden Protector exists is to guide sentient beings on their spiritual path to reach enlightenment and he is an emanation of Manjushri, the Buddha of Wisdom. If the Dorje Shugden protector practise is wrong meaning that the whole Sakya lineage of teachings was impure because 39th Sakya was wrong to follow Dorje Shugden and also lots of great Lamas in gelug tradition also were wrong. Obviously, the ban of Dorje Shugden doesn’t make sense.
Many people think that Dorje Shugden is only a Gelug lineage protector because He arose from a high Lama Tulku Drakpa Gyeltsen which is a very famous lama during HH 5th Dalai Lama time. He’s very learned and loved by Tibetan and Mongolian. He’s also very closed to his dharma brother His Holiness the 5th Dalai Lama as they grown up together and go for teachings together.
Dorje Shugden arose from a pure mind hence his nature is pure. A pure and precious practice like this do not just practiced by one school but many. The practice is limitless to whoever that have faith in him. He’s nature is an enlightened being, a Manjushri hence he blesses all with wisdom.
It’s very nice to learn about Sakya school. To know about the incredible profound lamas of Sakya. I realised that at the end of the day there’s no other school but dharma. We all practicing dharma and we are simply Buddhist that’s all.
Looking back the origin Dorje Shugden practice, Great Sakya lama like Morchen Kunga Lhundrub, who has received sign from Dorje Shugden and compose the ritual origin of Dorje Shugden and five emanation. Morchen Kungun Lhundrub contribution has allowed Dorje Shugden practice pass down in Sakya lineage. Sakya Trizin Sonam Rinchen even compose prayer to Dorje Shugden. That how Dorje Shgden practice has pass down to Sakya lineage and even 2 Sakya Trizin consider of Dorje Shugden emanation. All this undeniable factor show Dorje Shugden practice is not the evil practice. How can the great lama from Sakya and gelup lama allow his practice and pass down to their students. The matter of the fact, is Dorje Shugden practice must protect and pass down and not because the ban of him, people should simply criticism and without knowing much about protector origin. That for Pastor David and Rinpoche sharing this informative article .
It is clearly stated in this article that Dorje Shugden was practiced in Sakya way before Gelug, plus, two Sakya Trizin were the reincarnation of Dorje Shugden. This strongly proves that Dorje Shugden is not minor practice and is not devil. If Gelug high Lama were wrong about Dorje Shugden practice (which is impossible) it won’t be high Lama from Sakya also wrong about Dorje Shugden practice.
It’s really ashamed that because of the ban that based on illogical factor, Sakya and some of the Lamas in Gelug give up practicing Dorje Shugden. Dorje Shugden is in the lineage, saying that practicing Dorje Shugden is wrong means saying all the Gurus are wrong. If it’s like that, then there’s big problem in the whole lineage already. I hope more people will realize this logic. ??
Reading this article, it says the first place Dorje Shugden went, is the Tashi Lhunpo monastery, he went there intended to pay homeage to his guru and to be enthroned as a protector in that monasteries. In his previous life as a lama, he was a student of Panchen Lama, and even after his death, he still think of his guru and wanted to pay homeage to his guru, such guru devotion is extremely rare and this reminded me of H.E. the 25th Tsem Rinpoche, because of 1 promise to his guru, Rinpoche came to a foreign land to be called home to spread the Dharma, that is Malaysia, they shared the same guru devotion and it is moving to read about this part, but it is kinda sad that he was not allowed to enter. but because of this, DS went to Sakya and his practice was started in Sakya and then to Gelug.
Dorje Shugden is an enlightened being, I have no doubt on this, in Gelug tradition, many high lamas has been reincarnating back again and again to continue the practice of Dorje Shugden, now, I also learned that many high lamas in Sakya tradition also keep reincarnating back again and again to spread the teaching of Buddha Shakyamuni, isn’t it very obvious already, how can Dorje Shugden be an evil spirit? Looking at his qualities, his guru devotion, and the high lamas practicing him, Dorje Shugden is definitely an enlightened Buddha.
My guru gave me this practice, I will never stop practicing him no matter anyone say what.
Thank you Pastor David for researching and writing this article, it is very beneficial to read and understand more about Dorje Shugden.
In this article, it;s clearly proved that Dorje Shugden is Not a Devil. Before Gelug, Sakya masters already started to practice it. If Dorje Shugden is a Devil, why all those Sakya masters are practice of it?
Thank You PDL for the article. In future, i can share this article to all our KP customers.
Appreciate it your re-search
Erick Siow
It’s a very informative article that I read and knowing that Dorje Shugden was firstly worshipped by the Sakya lineage and popularized by Kyabje Pabongka Rinpoche. Frankly, I have confusion of sects on Tibetan Buddhism but after reading this article, I’m getting more clearly picture. Dorje Shugden had been practiced by so many masters and lamas for the past 400 years and it’s truly impossible his practice is minor. There were many proves Dorje Shugden is Enlightened Being and not so-called “spirit” or “demon”. His practice was purely in compassion and peace.
Other than that, in the article I found intriguing me was the thangka of Dorje Shugden for Sakya was much different with Gelug. Perhaps it will be more interesting to know the definition of these differences. ?
From what I understand from article is that Sakya lineage is one of the earliest lineage who started practising Dorje Shugden within the 4 schools of Tibetan Buddhism. And from this practice many erudite masters arose and they reincarnated back as high lamas and masters to teach. So Dorje Shugden’s practice is indeed not an evil spirit practice as said by others. So, for me, as long as my Guru practices Dorje Shugden and he gave the practice to me, I will continue to practice it all the way.
With folded palms,
Vivian
When Dorje Shugden arose from the demise of Tulku Drakpa Gyeltsen, he thought of his Guru and went to Tashi Lhunpo Temple to be enthroned and be the protector of the temple. However, when he arrived he saw the temple guarded by the 8 Lords of Vaishravana. Such being the case, he felt that the time was not right and went to the Sakya temple as in his previous lives, he had been Sakya lamas, Sakya Pandita and Buton Rinchen Drub.
Further reading this article, many of the Throne Holders of the Sakya tradition had been Dorje Shugden practitioners and the 31st and 37th Throne Holders (Sakya Trizin) were incarnations of Dorje Shugden.
Prayers and rituals were written by Sakya throne holders in reverence to Dorje Shugden. However the versions of Dorje Shugden in the Sakya tradition rides on a Black house and also seating on a Lion throne. Evidence of this historical facts are from the Thangkas and paintings in Sakya temples.
Therefore it is totally incorrect for the CTA and Dalai Lama to say that Dorje Shugden is a minor tradition. As pointed out in this article, Sakya enthroned Dorje Shugden as one of their main protectors together with Setrap and Kache Marpo.
OM BENZA WIKI BITANA SOHA.
Dorje Shugden practices came in a long way from Sakya lineage and it’s also said that 2 of Sakya Trizin was even the incarnation of Dorje Shugden himself. There is nothing sectarian about this practice and definitely not just a minority that practices this protector.
Dorje Shugden practices has been past down generation by generation and the Lama that practiced came back again and again to continue their legacy to benefit many people. This is already a great evident to show that Dorje Shugden is an enlightened being that can help and support us in our spiritual journey. If we were to say this protector practice is wrong mean we are saying those lineages and their Lamas are wrong then how can the existing throne/lineage holder be right as they learned from their Lama/Guru which practices Dorje Shugden.
A very good research, Pastor David, thank you. This article provides much valued information that Dorje Shugden is a major practice in the Sakya lineage and benefitted readers like me and others who made their comments in this section. This quashes doubts that Dorje Shugden is sectarian and only for the Gelugpas. Yet with all this information from this article and other articles related to Dorje Shugden, there are still bound to be people who refuse to accept that the practice is beneficial than harmful. And there will be people who will not agree no matter what information is provided and evidence is produced that will make them change their mind that Dorje Shugden is an Enlightened Being and not a spirit/demon. To borrow the quote from Rinpoche, “That is the nature of samsara.”
It is clearly stated that the Sakyas are the first to practice Dorje Shugden, from written texts to prayers to learned masters. It is mentioned that Dorje Shugden is indeed an Enlightened protector just like what the learned masters of Gelug said.
How can people still debate that Dorje Shugden is unenlightened? If that is the case then all the learned masters who practiced are wrong. All the lineage masters are wrong. All the students who received Dorje Shugden practices from their Gurus are wrong.
This mean from the Sakya and Gelug masters and its lineage who practiced it down till now, are wrong. Then why do we need to practice and follow if they are already wrong from the beginning since all that we learned are wrong as well because those learned and holy masters taught us all the wrong things. It really doesn’t make sense. How can so many learned and holy masters be wrong?
This article shows that Dorje Shugden is not only practiced in Gelug lineage but in actual fact was being widely practiced in Sakya tradition hence it is not a small unpopular practice. In fact it is a much popular practice that people actually claims Dorje Shugden to be. As mentioned in the article, evidence of Dorje Shugden images in the thangkas of the Sakya tradition. So actually the argument about Dorje Shugden is not a popular and small practice is inaccurate. Even till these days, we see so many people talking about this practice and its popularity is way more than any other protector.
Sonam Tsemo
At the age of 41, on the eleventh day of the Tibetan month of Malpo in the Male Water Tiger year (1182), the great Loppon Sonam Tsemo directly entered Sukhavati. As he passed into parinirvana, he manifested two different aspects of his body for the benefit of beings. The first aspect is described in the Supplication with a Mournful Melody: “During the evening of the tenth day, the two holy brothers performed a tsok offering. The next morning Jetsun Dragpa Gyaltsen visited his brother’s room and found only a Dharma robe left behind, for Loppon Sonam Tsemo had departed to the Kechari realm without abandoning his body. Jetsun Dragpa Gyaltsen, with great fervor, recited the Supplication with a Mournful Melody and through it he received a special prophecy which emerged from the Dharma robes like the sound of a bee.”
The second aspect was described by an old woman who witnessed Loppon Sonam Tsemo depart. Standing on a rock at the holy spring near Sakya known as Chumik Dzingka, his body ascended gracefully into the sky, still holding his dog. Even today the footprints of Loppon Sonam Tsemo and the dog can be clearly seen in the rock, left for the benefit of living beings as a field from which to accumulate merit. This holy site was decorated by the great master Mantradhara Ngawang Kunga Rinchen. Other accounts say that he ascended from Gorum Library near Chumik Dzingka spring. A stupa containing his holy relics was erected there.
http://www.hhthesakyatrizin.org/tradition_founder2.html
And another version:
Biography: Sonam Tsemo
Sonam Tsemo, 1142-1182, also called Lobpon Sonam Tsemo (bsod nams rtse mo) of the Khon family was the second of the Sakya Jetsun Gongma Nga, (sa skya rje btsun gong ma lnga) who were the five founding patriarchs of the Sakya order. He was also the fourth Sakya throne holder, although he served as active head of the monastery for only a few years. His mother was called Machig Odron (ma gcig ‘od sgron). Like his father he remained a layman throughout his life, although he never married or had children. He was identified as the reincarnation of the Indian scholar Durgachandra (or Durjayachandra) the master of Drogmi Lotsawa Shakya Yeshe’s (‘brog mi lotsawa shakya ye shes) teacher Viravajra, in India.
During his childhood, Sonam Tsemo’s main teacher was his father Sachen Kunga Nyingpo (sa chen kun dga’ snying po), who was the first Sakya patriarch and the third throne holder. His studies with his father focused on esoteric topics, and it is said that he could recite fourteen esoteric scriptures, including the Hevajra and Samvara tantras by the age of sixteen. He received oral Lamdre (lam ‘bras) instructions from Sachen during this time. After Sachen passed away, Sonam Tsemo’s education was strongly inflected by the Indian monastic model. At seventeen he went to the Kadampa monastery Sangpu Neutog (gsang phu ne’u thog) to study Madhyamaka philosophy and epistemology with the great master Chapa Chokyi Sengge (phya pa chos kyi seng ge). This teacher had disciples from several of the most prominent families in Central Tibet and Sonam Tsemo’s biography claims that he became the most accomplished of the students. He studied with this master on and off for eleven years and became well versed in Mahayana texts such as Pramanavinischaya and Bodhicharyavatara. Sonam Tsemo also received some instruction from the Indian or Nepali Acharya Shri Anandagharba.
Sonam Tsemo’s work Chola jugpai go (chos la ‘jug pa’i sgo), which he composed at the age of twenty-six at Nalatse, was extremely influential on the work of his nephew Sakya Pandita Kunga Gyaltsen (sa skya paN+Di ta kun dga’ rgyal mtshan), the fourth Sakya patriarch and a widely renowned scholar. Sonam Tsemo’s written works address topics including the Bodhicharyavatara, a schematization of the tantra; an explanation of the last two chapters of the Hevajra root tantra; a commentary on the Samputa tantra; instructions for reading Sanskrit, and commemorative texts for his main teachers.
Sonam Tsemo first gave the Lamdre teachings in Sakya at the age of twenty-eight. Many famous masters attended the teaching, and he became renowned as a clear and skilled teacher, but his biographical data reflect a career more focused on study, practice and composition of texts than on teaching. His few close disciples included his brother Dragpa Gyaltsen (rje btsun grags pa rgyal mtshan), Ngodrup (dngos grub), Chagkyi Dorje (lcags kyi rdo rje), and Tsugtor (gstug tor). He was the active Sakya throne holder for only three years, after which he passed the responsibility on to his younger brother Dragpa Gyaltsen, in order to devote the rest of his life to study and retreat.
Sonam Tsemo passed away in 1182 at the age of forty. The details of his death are unclear, but it is recorded that his body disappeared and he left nothing but his robe and a footprint behind.
https://www.himalayanart.org/search/set.cfm?setid=400
Its a year ago , i first read these article and i am reading it again to gain more knowledge and understanding of the Sakya lineage & Dorje Shugden which i still have a lot to learn. Dorje Shugden was practiced in Sakya lineage and the 31st and 37th Sakya Trizin were recognised to be reincarnations of enlightened beings.
Thank you Pastor David for sharing this interesting article.
Since Tsem Rinpoche began speaking openly about Dorje Shugden and imparting accurate and invaluable information about the Protector, there has been noticeable shift in the attitude of the public towards the Protector. This comment by Suzy on Rinpoche’s YouTube channel is yet another indicator that despite the ban persisting, people are now beginning to see the benefits of this ancient and holy practice. https://www.youtube.com/watch?v=Vl-4lIwxph4&t=11s
Thank you very much Rinpoche and Pastor David for sharing this nice and clear write up of The Sakya Lineage & Dorje Shugden. Here is a summary of what I’ve picked up from this article. “Dorje Shugden was one of their main protector practices and considered an emanation of Avalokiteshvara, the Buddha of Compassion (an early Sakya belief). In fact, two of the Sakya Trizins were even considered incarnations of Dorje Shugden. How can a spirit incarnate as a Sakya throne holder? The evidence is clear that Dorje Shugden is not a minor practice and he is not a spirit either.”
“The great origins of the Sakya teachings is traced back to the Indian Mahasiddha Virupa of the 9th Century. In the scriptures he has several other names, including Birwapa, and his life is recounted as one of the greatest of the 84 Mahasiddhas in terms of miraculous attainments.”
“On the other hand, there are several other general protectors such as Palden Lhamo, Ekajati, and Chamsing – a protector practice proliferated by Sachen Kunga Nyingpo. Besides that, Dorje Shugden, Setrap and Tsi’u Marpo (Kache Marpo) are propitiated as the Three Kings or Gyalpo Sum. The last would be the three Bamo witches, who are unenlightened oath-bound protectors that are unique to the Sakya School.”
“The 31st Sakya Trizin Kunga Lodro is believed to be the incarnation of Dorje Shugden. Later, he had taken rebirth as the grandchild of the 33rd Sakya Trizin Pema Dudul Wangchuk (1792-1853) and was given the name Kunga Nyingpo (1850-1899), who later became enthroned as the 37th Sakya Trizin. This explanation was recounted in the autobiography of Dragshul Trinley Rinchen, the 39th Sakya Trizin. In his writings, Dragshul Trinley Rinchen sought to prove that his father (Kunga Nyingpo) was the incarnation of Avalokiteshvara. The Sakyas believed at that time that Dorje Shugden was an incarnation of Avalokiteshvara. In order to do that, he tells the story of what happened in 1849”
“At that time, the 35th Sakya Trizin Tashi Rinchen (1824-1865) was without a child to carry on the family lineage. In desperation, he requested his own father, the Mahasiddha Pema Dudul Wangchuk to perform special prayers and rituals on his behalf at the famous Dorje Shugden temple, Mug Chung for the perpetuation of the family line. During the intermission during the rituals, Tashi Rinchen asked the Mahasiddha if he knew who would be taking rebirth as his son. The Mahasiddha replied, “Nowadays because of degenerate times, nobody else is coming. Grandpa Shugden is coming as your descendant!“
Upon hearing this prophecy, Tashi Rinchen was very pleased and in celebration, a special tradition was started of offering thousands of butter lamps accompanied by the melodious sound of longhorns and trumpets echoing from the rooftops of the temple during the ninth Tibetan lunar month. About a year later, the emanation of Dorje Shugden, Kunga Nyingpo was born.”
“One of the earliest descriptions of this form of Dorje Shugden comes from the writings of the 31st Sakya Trizin Kunga Lodro in the mid-18th century that was based on a transmission from his father, the 30th Sakya Trizin Sonam Rinchen. In this lama’s text entitled Requesting to Annihilate Interfering Forces, he writes that Dorje Shugden’s body is dark red in color, with one face and two hands. His right hand holds a club up to the sky and he holds in his left hand, a human heart inside a skull cup filled with blood. On his head, he wears a lacquer hat and is riding a black horse.”
Trode Khangsar Chapel in Lhasa, TibetOver 400 years ago a great and learned lama Tulku Drakpa Gyeltsen was famed in Mongolia, Tibet, Nepal and China for being very saintly and compassionate. He resided in his residence (Zimkhang Gongma Ladrang) in Drepung Monastery. His root guru was H.H. the Omniscient 4th Panchen Lama and his close dharma brother was the 5th Dalai Lama.
The 5th Dalai Lama and Tulku Drakpa Gyeltsen had a very close and dharmic relationship and often went to receive teachings together from the 4th Panchen Lama. They were close in age. They both became very learned and well known. During this time, the Dalai Lama was enthroned as a Dharma King of Tibet. But more people went to see Tulku Drakpa Gyeltsen for teachings, initiations and divinations. This made the attendants of the 5th Dalai Lama feel threatened that Tulku Drakpa Gyeltsen’s fame might usurp the power of the 5th Dalai Lama. So they had a khata forced down his throat. At that moment, Tulku Drakpa Gyeltsen dissolved his psychic winds and generated the wish to be a great guardian of Buddha and Tsongkapa’s teachings. As his consciousness dissolved, he entered ‘bardo’ as a dharma protector of the highest order (jikten depey sungma). Many signs were seen throughout Lhasa at this time and the earth was said to have shaken in Lhasa. This event was already predicted to Tulku Drakpa Gyeltsen’s previous incarnation when he was one of the 8 main disciples of Lord Tsongkapa the Supreme Master and he served Tsongkapa directly by building Gaden Monastery.
When the 5th Dalai Lama heard what his scheming and power-hungry attendants had done, he was very distressed. He was very sorry Tulku Drakpa Gyeltsen was murdered and dishonored as he was a great dharma master. The 5th Dalai Lama composed an apology to Tulku Drakpa Gyeltsen. In Lhasa, tens of thousands gathered for the cremation of Tulku Drakpa Gyeltsen’s holy body. During the cremation, the 5th Dalai Lama’s apology was read out at which flames spontaneously arose from the body of Tulku Drakpa Gyeltsen commencing the cremation. From the body, during cremation, a powerful whirlwind of smoke tunneled into the sky for all to see as this was an indication Tulku Drakpa Gyeltsen’s consciousness has arisen as the Dharma Protector Dorje Shugden. The Dharma Protector Setrap immediately recognized this new protector Dorje Shugden and ‘enthroned’ him as a powerful Dharma Protector in the realm of the Buddhas. From this, Setrap and Dorje Shugden are closely connected and very close working hand in hand always. After the cremation, the great 5th Dalai Lama built a Dorje Shugden chapel on the spot the cremation took place and named it Trode Khangsar. The 5th Dalai Lama commissioned the statue of Dorje Shugden in this chapel and had monks installed in the chapel to do continuous propitiations to Dorje Shugden. Trode Khangsar Chapel was a commemoration to Tulku Drakpa Gyeltsen who was wronged and also a celebration of his consciousness arising as the World Peace Peace Protector Dorje Shugden.
This Trode Khangsar Chapel still exists now in Lhasa where many make pilgrimages there. It is in good condition and was recently renovated. It is over 400 years old and a testimony to the respect the Great 5th Dalai Lama had to Tulku Drakpa Gyeltsen who arose as Dorje Shugden.
I have visited this holy chapel in Lhasa years back. I’ve never heard of it till I was in Lhasa and by chance, I was told about it which I was happy to visit. I could not find the place but strangely a bunch of pilgrims from Amdo told me they would show me how to get there in Lhasa.
This short video is a short clip of this holy Trode Khangsar Chapel in Lhasa today commemorating Dorje Shugden, built by the great 5th Dalai Lama. The great 5th Dalai Lama even composed a prayer to Dorje Shugden which is still available today and we can recite to invoke the blessings, protection, and assistance of World Peace Protector Dorje Shugden.
Tsem Rinpoche
Read more: Trode Khangsar – A 400-year-old Dorje Shugden Chapel in Lhasa
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/trode-khangsar-%E2%80%93-a-400-year-old-dorje-shugden-chapel-in-lhasa.html
Short video: https://www.youtube.com/watch?v=FTybDwTeLAM
__________________________________
The 5th Dalai Lama’s Prayer to Dorje ShugdenHUM
Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place!
Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!
Samaya substances, offerings and torma, outer, inner and secret,
Favourite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!
Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!
Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!
From: http://www.dorjeshugden.org/practice/the-5th-dalai-lamas-prayer-to-dorje-shugden
Tibetan prayer from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html
Dorje Shugden, was incubated, practiced and was an integral part of the Sakya tradition for the longest time. It is a real shame that the Sakyas so readily gave up the practice of Dorje Shudgen that formed a significant part of their repertoire of their practices.
To me by giving up a ‘true’ friend in samsara, is not benefitting the practitioners of the Sakya lineage at all.
Thank you Pastor David for this article, Until now I never knew Sakya tradition had practice Dorje Shugden.. As many thinking I also thinking if Dorje Shugden is a evil spirit as HHDL and some saying why cant they control dorje shugden like Guru Rinpoche did to many harmful dangerous spirits..So no trouble for them and many who suffering because of the ban.
_/\_
Someone private messaged me on Facebook about this comment in regards to the Dharma protector Setrap. In the comments to a post on Facebook someone mentioned that Setrap is not a mainstream practice. This is far from the truth.
Setrap is indeed a mainstream protector given the fact he is the protector of Gaden Shartse Monastery. Gaden is one of the three largest monasteries of Tibet together with Sera and Drepung, which are collectively known as the 3 pillars of the Gaden tradition. Lama Tsongkhapa, the founder of the Gelug lineage founded Gaden Monastery, making it the heart of the tradition.
The heads of the Gelug tradition, known as the Gaden Tri Rinpoches are enthroned as such solely at Gaden Monastery. Their thrones must be in Gaden Monastery and this represents their spiritual authority over the entire Gelugpa tradition. Since Setrap is practiced at the heart of the Gelugpa tradition it is an established and mainstream practice.
Furthermore, Setrap is also the Dharma protector of Nyeari Khangtsen of Drepung Loseling Monastery and also worshipped in the great Tashi Lhunpo Monastery, as part of the liturgies invoking various other Dharma protectors.
On top of that, one of the state oracles of Tibet is the Tsangpa oracle. This oracle takes trance of the protector Tsangpa Karpo, renowned to be the peaceful aspect of Setrap according to Oracles and Demons of Tibet by Rene de Nebesky-Wojkowitz. This is one of the oracles that the Dalai Lama consults on official state matters for the governance of the Tibetan people prior to the death of the Tsangpa Karpo medium. I have included the excerpt from Oracles and Demons of Tibet, highlighting the fact that Tsangpa Karpo is the peaceful form of Setrap.
Given all of this, it can certainly not be claimed that Setrap’s practice is not mainstream. In fact as shown it is a very pervasive practice, from the level of an ordinary monk in Gaden Shartse, all the way to matters of state.
ps – I have included the screenshot of the message I saw on Fb and also an excerpt from the Oracles and Demons of Tibet book.
A friend of mine called my attention to this post on Facebook.
What I find interesting is that after the person has made the effort to highlight Sakya lineage masters who relied on Dorje Shugden (or who were seen to be one with Dorje Shugden), he then degrades the practice of his OWN lineage masters as being a ‘minor practice’.
Whether minor or major is not the point. The fact is that IT WAS PRACTISED. And it wasn’t being practised by some lama with no name, no reputation or no rank but it was being practised by the head of the WHOLE LINEAGE. If everything else this head did was authentic, then his Dorje Shugden practice was also authentic. So if you look at the level of the practitioner being the lineage head of the Sakya tradition, that validates Dorje Shugden practice within the Sakya tradition as authentic.
And whether minor or major, the person on Facebook actually RECOGNISES Dorje Shugden was a Sakya practice (although he tried to put it down by calling it ‘minor’). He also stated on Facebook that Dorje Shugden was originally practiced together with Setrap and Tsi’u Marpo, as the Gyalpo Sum. Gyalpos are spirits of monks who broke their vows and samaya with their lamas.
Why would the Sakya high lamas need to rely on Gyalpo spirits? It doesn’t make sense as these high lamas have their own abilities for protection and blessings, and there are other enlightened Protectors in the Sakya lineage that they can rely on. So why did they rely on Dorje Shugden along with Tsi’u Marpo and Setrap? Because he is an enlightened being.
On top of that, this same person even wrote that “Sakya Gongma Dragshul Trinley Rinchen states in his diary that Dorje Shugden was an emanation of Avalokiteshvara and that his own father, Kunga Nyingpo (19th century), was an emanation of Dorje Shugden.”
How is it possible that a Gyalpo spirit can reincarnate as a Sakya throne holder? Wouldn’t this mean that the entire lineage stemming from Kunga Nyingpo has been corrupted?
So which one is it? Is Dorje Shugden a minor practice? Is Dorje Shugden a Gyalpo spirit practice and so the previous Sakya Trizins broke their refuge vows AND invalidated the whole Sakya lineage by relying on him? Or is Dorje Shugden NOT a spirit practice, but actually the worship of an enlightened being? Or were all the previous Sakya Trizins wrong and only the current Sakya Trizin is correct about Dorje Shugden being a so-called spirit? Or is the current Sakya Trizin wrong, and the previous ones correct?
To put it simply – are the Sakya lineage masters wrong, or is the current Sakya Trizin wrong?
If you call into question Dorje Shugden’s validity within the Sakya lineage, you can’t do it without creating doubt in people’s minds about the Sakya lineage masters, their decisions and who is correct – the lineage masters or the current Sakya Trizin.
Speaking of the Sakya Trizin, the same person on Facebook claims to know what various lamas do and do not practice. I don’t think this can be very accurate. Tibetan Buddhist lamas of all traditions are known to keep their personal yidam and protector practices hidden, even from their own students. To categorically state that a lama does or does not practice a particular deity cannot be a reliable statement.
Even if Sakya Trizin does not practice Dorje Shugden, it has been proved that the previous Sakya Trizins HAVE PRACTICED. Kunga Lodro (31st Sakya Trizin) and Kunga Nyingpo (37th Sakya Trizin) are even known to be emanations of Dorje Shugden.
According to the logic of those who denounce Dorje Shugden, people who practice Dorje Shugden have broken their refuge vows. In this case the Sakya Trizins mentioned above and others in the lineage had broken their refuge vows many hundreds of years ago. This would mean the transmission of the entire corpus of Sakya teachings has been corrupt since that time.
If that is really the case then the current Sakya Trizin has received and is practicing a false and inauthentic lineage. Therefore we should not listen to any of the current Sakya masters who received transmissions of a false and inauthentic lineage. This is the conclusion according to the people who preach that the current Sakya Trizin is correct on Dorje Shugden, and all of the previous lineage masters were wrong to rely on Dorje Shugden.
Even a cursory examination of these comments, with logic applied, shows that the person posting doesn’t actually understand the implications of their inflammatory comments…
Thank you Pastor Jean Ai. Your comments are very logical and valid.
The Sakya have always considered their Throne Holders to be reincarnations of enlightened beings and hence the claim to the sacredness of the lineage and their succession.
It is amazing how, one the one hand critics make the claim that the Sakya’s hail from a divine line of Throne Holders, and now on the other hand state that one of their illustrious Throne Holders, Kunga Ningpo was in fact an emanation of Dorje Shugden which according to this critic of Shugden, to be no more than a minor unenlightened protector. So either established Sakya history is wrong (in which case, it has to be corrected that not all Sakya Throne Holders were emanations of divine beings) or this particular critic is wrong. It cannot be both.
If this critic were to insist that Dorje Shugden is merely a spirit, then he is saying that Sakya Pandita Kunga Gyeltsen (one of the Founding fathers of the Sakya lineage), Kunga Lodro (the 31st Sakya Trinzin), and Kunga Lodro’s rebirth as his own grand-son Kunga Ningpo, the Mahasiddha Padma Dudul Wangchuk (the 33rd Throne Holder) and other great and enlightened Sakya masters were all wrong and he is right.
What a way to undermine one’s one lineage by trying to insist that one is right while one’s lineage history is wrong.
This was sent to me by my cousin, whom I shared the practice of Setrap with in the past and who benefited from Setrap’s practice when she was going through a particularly turbulent time in her life. It was stated recently on Facebook that Setrap was brought over to Tibet from India by Lotsawa Loden Sherab, which is a well-known fact amongst those who know about Setrap’s practice. Loden Sherab’s spiritual reincarnation lineage is very much recognised and is today known as Dagyab Kyabgon Rinpoche, who as others commenting have mentioned is still very much respected in Gaden Shartse.
In other comments in the same post, Setrap is labelled as an unenlightened being. This contradiction in viewpoints really doesn’t make sense for a number of reasons. The first is that the spiritual incarnation lineage of Loden Sherab is respected BECAUSE he brought the practice of Setrap over from India, so the practice did not originate from a valid source.
Secondly would such a high incarnate lama really bring an unenlightened protector all the way from India and spread his practice? This doesn’t make sense, as surely he would rely on an enlightened protector. Why spend time, effort, energy establishing something unenlightened, if there is a pantheon of enlightened protectors he can propagate?
If the people on that Facebook thread want to believe that Setrap is unenlightened, then they also believe that Loden Sherab isn’t a high lama and he has no attainments since he could not recognise that Setrap is unenlightened, but mistakenly thought that he is an enlightened Dharma protector.
So if we follow this course of reasoning, it can only mean two things. The first is that Setrap really is in fact an enlightened protector, as mentioned by some of those who commented on the original post, and the whole of Gaden Shartse and its eminent teachers will attest to. Or secondly, that Setrap is not enlightened, Loden Sherab was wrong and the whole of Gaden Shartse and its eminent teachers have all been mistaken in their propitiation.
The second reasoning cannot be true because if all of Gaden Shartse was wrong about Setrap, this would negate all Buddhist practice from Shartse, AND it would negate Shartse’s opinion of Loden Sherab as a lama to be respected.
Thanks Pastor David for sharing.Pastor write up really add up my knowledge on Dorje Shugden. Before I read this article, I thought only Gelug lineage practice Dorje Shugden. From the Pastor David write up showed that Dorje Shugden also widely practice in Sakya lineage.Further more 31st and 37th Sakya Trizin were confirmed as incarnation of Dorje Shugden.
Besides that, Sakya lineage high lama did practice an unelightened protector Sangmo Dorje Putri.This protector is under control by Karhe Mapo who is entourage of Dorje Shugden.
From the above evidence, how can Dalai Lama claimed Dorje Shugden is spirit can be true?Two lineages also practice Dorje Shugden.
At last but not least, I plea to Dalai Lama uplift the ban of Dorje Shugden and let more sentient being get benefit of the practice and towards enlightenment.
Thanks again Rinpoche and Pastor David for sharing.
Thank you…Pastor David Lai for sharing
I have learned so much and discovered so much about Dorje Shugden.
I have more to learn…i am still very new to all these..
Thank you again for this wonderful post.
Knowing history in this instance is knowing and being extremely clear in our faith of our lineage Protector, that of Dorje Shugden.
With so much written and documented evidence by great throne holders, it seem so illogical that the Dalai Lama would proclaim contrary to the truth and that Dorje Shugden is a spirit and worshipping Him would cause harm to HH Dalai Lama and the Tibetan cause.
Great and erudite Masters and Lamas are emanation and incarnations of highly attained beings and Buddhas and 2 of the Shakya Trizins the 31st and 37th are incarnations of Dorje Shugden.
Thank you Pastor David for this post and the historical and documented facts of our Protector, Dorje Shugden.
I am a 12 year old tibetan girl that was born in america.But I dont know much about dorge shugden but my parents are dorge shugden practitioners. I saw some tibetan kids that were dalia lama followers they say I am a spirit worshipper i asked them if they consider dalia lama their god then why cant he get rid of this “spirit”.sometimes I ‘m confused because the tibetan community talks about dorge shugden and how dorge shugden is a evil spirit but if dalia lama is so good and powerful why cant he get rid of the spirit? The reason i am interested about dorge shugden because my whole family doesnt talk to me and my parents because dalia lama banned dorge shugden. Also i have another question before dalia lama banned dorge shugden for many years he was a dorge shugden practitioner and he considered dorge shugden as a god when he starts not liking dorge shugden thats when he tells people that dorge shugden is bad. Tsem rinpoche i read you blogs my parents have a hard time trying to explain this to me because i cant really speak tibetan that well your blog answers a lot of my questions.Your blog is the most helpful website for me to get my answers.Thank you. I focus a lot on my studies for school but i also have to be knowing about the dorge shugden ban because it caused me to lose my family.
Dear Kelsang Choden,
I’m glad that His Eminence Tsem Rinpoche’s blog has helped you. In answer to your first question, the reason why His Holiness Dalai Lama cannot get rid of Dorje Shugden and neither can anyone else for that matter is because Dorje Shugden is Manjushri, a Buddha. You cannot get rid of Buddha. This just goes to show that Dorje Shugden is not a spirit. The Dalai Lama can definitely get rid of a spirit, so he would definitely get rid of Dorje Shugden if he could. His Holiness Dalai Lama is actually Chenresig and is very powerful. In the past some different high lamas tried to get rid of Dorje Shugden but they could not. You can read about this in the comic book of Dorje Shugden, click the link here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/dorje-shugden-illustrated-story-graphic-novel.html
Yes, the Dalai Lama did practice Dorje Shugden when he was younger. He even wrote a prayer which you can read here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html. Since then he has told people not to practice Dorje Shugden if they want to have a spiritual relationship with him. As Dorje Shugden practitioners, however, we should not hate the Dalai Lama because he is actually Chenresig. Tsem Rinpoche has a very nice post about the Dalai Lama, which you can read here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/what-i-think-of-his-holiness-the-14th-dalai-lama.html.
You are right that you should know about the Dorje Shugden because of what has happened to you and your family. Do you know that Dorje Shugden can help you with your studies? This is because Dorje Shugden is Manjushri. Reciting his mantra and prayers can help you do well in your studies.
Dear Kelsang Choden,
It is very heart-warming to hear from you. Thank you very much for writing in as it is very rare to hear from our Tibetan friends. I am glad you have learned from Rinpoche’s blog and enjoy learning about Dorje Shugden. I hope you will read more and leave your comment or even your questions if you do not understand. Do not be shy to ask questions no matter how small they are. Many of Rinpoche’s learned senior students will help to answer them. Please also share with your friends and maybe your parents too even if they may no understand English very well. Very nice to hear from you. Thank you!
I am tibetan and a Dorge Shugden practitioner. HH Tsem Rinpoche your blog is very interesting. People that don’t know about Dharma will find this website very useful. Everything you have said is true.I go to other lama’s websites most of them mix religion with politics. Rinpoche you are only talking about Dharma and thats why i am always reading your blogs.Also you don’t do this for money or fame thats why i really enjoy them and also you are a very busy with your practice but still you still give advice and help those who dont know about Dharma and you always continue.
Hi Tomtom,
Nice to see you here. Hope to see you more and do post what you feel about the article that you have read. It is very encouraging to hear a respectable Tibetan man like you give feedback. It doesn’t have to be long but enough to tell what you feel or think.
Thank you Pastor David for the extensive explanation on Dorje Shugden practice in the Sakya tradition. Contrary to what the Sakya’s denial that they practice Dorje Shugden, it is actually one of the main protector practices in the Sakya lineage. Dorje Shugden was even enthroned by Sakya Trizin Sonam Rinchen!
For the Sakyas to deny that they practice Dorje Shugden shows how they choose to bow down to CTA’s pressures of banning the practice in order to be in their good books.
This is amazing Pastor David! Now the world can witness for themselves the truth with these clear proofs that Dorje Shugden was greatly practised not just by the Gelug schools but also Sakya in which DS was originally from!
Wow looking at how extensive their text on Dorje Shugden is… this is their DS Kangso, 149 pages long! If it was merely just a minor ‘spirit’ practice then why is there a whole Kangso text on Shugden? This is another truth unveil about the lies the Tibetan Leadership tells people and WHY did the Sakya Trinzin lie? Was his arm twisted by the CTA? I suppose it could be so. Why else would He make such a grave lie when all the older monks of Sakya would be know and would probably have these same thangkas, which apparently was distributed freely 20 years ago.
Now what else are the Tibetan leadership going to say and if they or Sakya Trinzin continues to deny any of this, it will be clear for the world to take note on how they much lies have been created to support the illegal ban on DOrje Shugden practice.
How can Dorje Shugden be considered a spirit or evil if two of the Sakya Trizins (31st and 37th) were even considered incarnations of Dorje Shugden? If the Sakyas accuses and keep saying Dorje Shugden is a spirit or demon, then it is saying that their lineage masters were “possessed by spirits and so many masters could be fooled and not see through them? What is the use of believing and taking refuge in your Guru or Buddhism then?
Dear Rinpoche,
Thank you for sharing this article. Thank you Pastor David for the extensive research and present it in such nice tabs.
From this article, I had learnt that Dorje Shugden is not a gelug-only Protector. It was said that Dorje Shugden only protects the Gelug lineage and only the Geluga propitiates him. The evidence is found here. The earliest lineage that added Dorje Shugden into their panteon of protectors is the Sakyas. They are the first one to entrone him as a Protector and propitiated him. Even until now, the main temple at Mug Chung is still a holy place for Dorje Shugden where we invoke him during the Pujas.