增权威及摄受力之多杰雄登旺泽修持法
多杰雄登旺泽（莲花雄登）在一寺院的壁画
（詹杜固仁波切撰写）
亲爱的弟子与朋友们：
之前我曾发布多杰雄登增益化身——“金泽”修持法的完整注释和祈愿文。自此，人们陆续请求我教授多杰雄登其他化身的修持法。于是，能够在这里给大家传授多杰雄登“旺泽”修持法的注释和短祈愿文是我的荣幸。
旺泽是多杰雄登的怀摄化身，若我们遭遇困局或他人的刁难，旺泽特别能协助我们。旺泽的修持法能帮助我们支配或发挥影响力来扭转局面，让情况有利于我们，好达致高尚的目的。曾经有人在修了此法后回来告知我其威力，他们因体验到了正面效果而对旺泽的修持法生起信心。
我在尊贵的堪殊仁波切杰逊强巴耶喜座下接受旺泽的修持法，仁波切在甘丹寺将此法授予我。那时候我正面对棘手的问题，但问题在我修旺泽后便迎刃而解。传法的当时房间里只有我和堪殊仁波切。仁波切耐心地教导我如何进行修持和冥想，我则仔细地做笔记。我将在底下与你分享的内容，都源自这位伟大的上师。
在开始进行旺泽的修持法前，请先细读底下的注释，确保自己透彻了解其中内容。若我们对某个修持法的有全然的理解，也清楚知道它有什么益处，那么修起来就会收获更多的益处。进行这项修持法，你无需任何特别的灌顶、托命灌顶或批准。每个人都能向旺泽祈愿，从而获得巨大的益处和加持。
祈愿每个人都能在修行上勇猛精进，也祈愿透过这项修持法，你能在修行道路上的脚步更加坚稳，亦拥有能正面摄受人、饶益他人的感召力。
愿一切吉祥。
詹杜固仁波切启
尊贵的堪殊仁波切杰逊强巴耶喜及詹杜固仁波切。
当时詹仁波切将堪殊仁波切带到孟买的医院做体检和治疗。
旺泽修持法注释
增权威、怀摄力及影响力之修持
这篇对旺泽修持法的注释乃尊贵的第廿五世詹杜固仁波切根据传统传统教诲为蓝本加以整理。
日期：2015年7月30日
[注：以下为旺泽修持法的注释。任何希求权威、
怀摄力及影响力者皆可将它作为日常修持，无需任何灌顶。]
介绍
在这个物质主义当道、竞争激烈的现今社会中，成功的标准是我们对其他人有多大的影响力，又或者我们掌握了多少的权力。世俗中，支配他人的能力是每一个人的追求，更被视为一种“利器”。这听起来或会非常俗世，但正如金刚乘的其他诸多方面，看起来俗世的事物可转化成修行之道。我们的行为举止是俗世或是相反的，取决于我们行动背后的动机，而这动机可以是为了自我，亦可以是无我的。好比说我们寻求地位与财富可以是为了享尽荣华富贵、沉溺于享乐中，又或是为了可以运用所拥有的资源去帮助他人。既然动机或发心才是关键所在，我们可以追寻相同的目的，但只需调整我们的发心，让发心更趋向修行之道或无我。若我们对因果有所理解，这样的调整做起来会易如反掌。
根据佛陀教诲，任何一个行为的结果都源于行为背后的动机，不尽然是行为本身。既然动机决定业果，那么有的时候一个人做出了看似负面的行为，但它可以因为动机纯正而结出善果或福德。好像一位母亲因爱子心切而责罚她的孩子，即使严厉地教训任性的孩子，也能累积善业。相反地，一个用和颜悦色来隐瞒其恶意的人会累积恶业，虽然他们表现得和蔼可亲。
眼看动机才是决定业果的关键，追求地位、权威及世俗目的的人仍能累积善业和功德，前提是他们能将自利的动机调整成自利利他，或将动机升华成更崇高的目的，比如利用自己的权位和影响力推广慈善事业，又或者引导别人走上修行道路。若能这么做，我们可以将这些平庸和俗世的举动转化成与灵修产生共鸣的举动。同样地，怀业的本意是如法的影响并且把我们及他人引向解脱之道。
怀业
为了利乐众生，佛菩萨应众生的各种需要及所经受的各种痛苦而化现各种事业。佛教里有四种事业：息、增、怀、诛。这四种事业是为了增长我们的福德及净化我们的罪障。息业主要净化并平息违缘与疾病；增业为我们的物质需要及修行招引善因及顺缘；诛业则替我们消除最危险及最深的恶业及逆缘。最后，怀业能帮助我们支配负面境遇及负面念头。
佛菩萨基于众生的各种需要和倾向，善巧地化现各种事业，以期引领芸芸众生走向解脱道。如前所述的每一种事业都概括在多杰雄登五部中，但这不表示多杰雄登的某一个化身只限于某一种事业而无法给予另一种事业的护持。个别化不过是为了给行者根据他们的需要和心理倾向提供不同的专注点。究竟而言，多杰雄登的任何一个化身都是圆满可依止的对象。
当我们向旺泽（或称作“莲花雄登”）祈愿，我们祈请多杰雄登的怀业。既然旺泽是文殊菩萨的化身，是圆满证悟的佛，向旺泽祈愿首先的成果是功德的增长。功德使我们在听闻佛法后推动我们如法转化自心。向旺泽祈愿的功德将不会如善业般被耗尽。这些功德反而将被“储存”下来，回向予我们的成就圆满佛果。
旺泽的修持法对于调伏给我们的工作、所处之地、生活及佛法修持构成障碍的难相处之人十分见效。不管是在我们的家庭中，朋友中或是工作上，我们总会遇见各式各样的难相处之人。这些人有意或无意地给我们制造纷扰和问题，而旺泽则能替我们抵消这些人给我们制造的难题——主要是透过我们话语的摄受力来改变他们的思维。一旦我们掌握了旺泽的修持法，我们不仅能使那些难相处的人有所改变，甚至还能正面地影响他们，例如引导他们走向解脱之道。从根本上而言，调伏固执、愤怒、深受困扰的心灵的同时，我们也解脱这些人因自身的愤怒而生起的痛苦。
透过旺泽的修持法，我们能成就将纷争或艰巨的情境扭转局面的能力。即使情况看似山穷水尽疑无路，但最后总能柳暗花明又一村。若我们进行旺泽的修持法，我们的话语会充满旺泽的能量和加持。因此，我们能扭转乾坤，正面地影响他人。总括而言，如果以纯正的发心进行修持，旺泽的修持法能赐予我们怀摄三界——欲界、色界和无色界——众生的能力。
旺泽修持法最重要的部分在于他协助我们控制自己的每个起心动念。若想影响别人，首先我们得有办法控制自己。旺泽修持法的作用是使我们律己，好让我们不被自己的烦恼，以及因五蕴而产生的个人喜恶的执念所操控而失去自我控制。若我们不受自己的执念和厌恶支配，我们就会减少作恶，修行也会越发精进。这一点非常重要，因为我们在一心想着影响别人亲近佛法之前，自己必须先成为榜样，身体力行证明旺泽的加持和摄受力。
大多人都只做表面的修行——我们只在条件具足的情境才修行，我们一直都在自己的舒适圈里；我们只在获赞扬的时候实修佛法，一旦我执、观念和期待被挑战，我们会把佛法修行抛诸脑后。若能收获有形的益处，一般上我们就会积极投入修行；若情况看起来会遭遇物质上的损失，我们就会选择不修行。还有另一种情况是若我们能从修行中取得名望，我们便修行；若失去名声，我们就将佛法修行弃之不顾。这些就是佛法中的“世间八法”，正是这个世间八法使我们对修行态度轻浮、无法坚守承诺。
若我们对修行的态度轻浮，悉地也就无法生起。修行的初衷或许是为了得到快乐，但这样的心态却会为自己的未来造下更多的苦因。这是因为我们的心总在贪爱和厌恶之间、愉悦和不愉悦之间漂浮。正是贪爱和厌恶的心情使我们不由自主的痛苦，因为我们的快乐必须依靠外缘。然而，永久的快乐该如何建立在变化无常的外缘之上呢？因此，透过旺泽的加持，我们能控制好我们的贪爱和厌恶，进而促使我们的修行更加稳定，由此为或会生起的悉地打下坚稳的基础。
希望大家谨记：进行旺泽修持法的动机不是为了满足私利而去操纵和影响他人。怀业的关键是动机，想透过怀业达致的目的也需先弄明白。
五蕴
在这个多杰雄登坛城（曼达拉）中，主尊（中）的后方就是旺泽（莲花雄登）。
人有五蕴，故有知觉。然而，我们的五蕴却已染污，于是引起我们所经受的快乐和痛苦。只要我们的五蕴仍然受染污，我们就会继续感受痛苦。唯有净化我们的五蕴，将五蕴化为智慧，我们才能在解脱之道上迈进一步。因此，多杰雄登五部的修持法能净化我们的五蕴，是我们获得顿悟和悉地的途径。
- 持律主多杰雄登乃主尊，是多杰雄登“识”蕴的化现；
- 西泽或毗卢遮那雄登乃平息相，是多杰雄登“色”蕴的化现；
- 金泽或宝胜雄登乃增益相，是多杰雄登“受”蕴的化现；
- 旺泽或莲花雄登乃怀摄相，是多杰雄登”想“蕴的化现；
- 札泽或羯摩雄登乃威猛相，是多杰雄登”行“蕴的化现。
“想”蕴是我们对感知物质，例如铃、树、朋友、家人等其他东西的理解和认知。我们对一切东西的认知，不管我们认为某个东西是实用的，是有益的，是具伤害性的，或是我们应该避开的，这些归纳都源自我们的“想”蕴。多杰雄登的“想”蕴以旺泽之相示现，护持我们免受人、事、思绪的纷扰，好让我们能全心全意投入修行中。
旺泽修持法
点击查看高清图，按右键保存图片。你可将此图打印出来，然后供在佛龛上。
在此处下载更多的旺泽高清图 。
旺泽站在主尊持律主多杰雄登的身后。他化现为一位样貌俊俏的王子相，肤呈血红色。根据多杰雄登酬供文的形容，旺泽面目既威严，又带有轻佻的笑。他着红绸衣，红花为饰，骑璁玉龙。传统上，旺泽的坐骑——玉龙象征骄慢，而旺泽骑坐其上，意味控制、调伏骄慢心，究竟意义为无我和智慧。
旺泽右手于空中擎举怀摄勾召三界之钩，饰以红绸，左手持宝索。旺泽手持的怀摄勾是骑象人或看象人为驯象所用的工具，因此，在佛教的法相学中，怀摄勾被视作象征克制的工具，勾住所有对解脱轮回有害的负面东西，以及狂怒、无利的起心动念。此怀摄勾也象征勾住所有对行者修行有益的顺缘。
宝索则象征捆绑所有阻碍我们修行的邪恶众生。究竟的意义为诱捕我们的我执，“捆绑”无上智慧。在九住心的唐卡中，僧人手持怀摄勾及绳索，象征警觉或心如明镜。因此，旺泽的修持法能够帮助我们平定内心，培养觉知。
设立佛坛
有意修持旺泽法门者，最好能设立一个完整的旺泽佛坛。佛坛上应摆设佛的身、语、意之象征和各种供养品。在这里，“身”指旺泽的塑像、唐卡或图像，以及我们的根本上师或传承祖师的图像。“语”可用佛经作为代表，而“意”则可用佛塔作为代表。
在我们的旺泽佛坛上，我们可以供养熏香、净水、鲜花、各种食物、电子灯或蜡烛、妙欲供、曼达拉、八吉祥、七政宝等。作为修行的一部分，我们必须确保佛坛干净整洁，并时常更换供养品。在修持旺泽法门前清理佛坛和做供养是前行修持的一部分，能确保我们在修行上取得成果。
设立佛坛：
- 佛像或图像
- 旺泽的塑像或图像
- 佛经
- 佛塔
- 一套妙欲供（若可以）[左至右——水、水、花、香、烛、香水、食物和法螺]
- 一套水供（若可以）
佛坛是佛教修持中一个重要的组成部分。它能提醒我们所修持的对象，即培养我们潜在的品德，好让我们能帮助众生。这是设立佛坛的好处。设佛坛的另一项好处则是我们可以轻易地累积功德，因为每一天我们能直接向诸佛菩萨作供养。具足了功德，我们的修行会更上一层楼。
我们可以在浴室和厕所以外的任何地方设立佛坛。为了让我们能视佛坛上的证悟者为其真实的显现，我们应时常在佛坛前表示尊敬。因此，若我们将佛坛设在寝室里，最好能在进行私密的行为时，在佛坛上盖上一块布。
一个理想的佛坛应该包含以上六种物品。然而，若情况不许可，至少也要摆设旺泽的图像。等到条件允许时，我们可以再逐渐添加其他物品。佛坛的完整性反映了我们修持旺泽法门并希望从中获益的认真程度。正如其他任何事情一样，我们在修持上投入多少努力，就能带来多少成果。
另外，我们也可以在佛坛上供养一套七或八碗的净水，把水注入碗中直至距碗缘约一个米粒的长度。我们也可以供养一套忿怒供，象征供养我们的恶业。忿怒供可陈列在水供的后方。
修持指导
点击下载旺泽（怀摄）酬供文
多杰雄登旺泽：这是我的旺泽唐卡。点击查看高清图，按右键下载此图。
你可打印此图并供在佛坛上。
皈依
如何进行大礼拜的视频:
- 詹杜固仁波切亲示如何正确地行大礼拜（一）(https://www.youtube.com/watch?v=fbMFtzTGgkE)
- 詹杜固仁波切亲示如何正确地行大礼拜（二）(https://www.youtube.com/watch?v=1Qon9lYJ_7M)
在修持开始的时候，先念诵三遍的皈依文。这里皈依的对象是宗喀巴大师，也就是上师和佛、法、僧的组合。
当念诵皈依文时，观想宗喀巴大师及身边围绕着他的八大弟子在视线的高度上。初学者如果觉得这个观想很复杂，可以先观想宗大师与两位心子：克主杰仁波切和贾曹杰仁波切。观想他们坐在兜率天镶着闪亮珠宝的法座上。父子三人面带笑容，快乐和亲切地给予加持。
宗喀巴大师与其两位主要的弟子
观想从宗喀巴大师的法座内化现一道亮红色的光芒。这道光代表着文殊菩萨的心相续，从兜率天降临到你的眼前。
观想一灿烂、明亮的大云朵，云中央有旺泽，形相如同上述。旺泽的心中有个日轮，上面有个红色的“吽”字。从这个“吽”字散发光芒，照射到十方，邀请诸佛、菩萨融入“吽”中。佛、菩萨与旺泽的体性合一，然后实在地呈现在你的眼前。这个时候的旺泽相完整地具体表现三宝的体性，所以在旺泽前所做的一切，等同于在三宝面前做一样。这个观想中的旺泽是三昧耶尊，而从宗喀巴大师法座显现的则是旺泽的智慧尊。当这二者结合的时候，他们变成无二无别。因此，你应该相信真正的旺泽智慧尊现在就在你的眼前。这是很重要的。
接着，观想大云朵的一部分回到宗喀巴大师位于兜率天的法座下。这象征旺泽的修持法和加持来自宗喀巴大师，而我们跟兜率天是相连的。
四无量心
念诵四无量心的目的是要有良好的发心，希望所有修持利益个人，不伤害任何众生。
修持四无量心的基础是“每个人都想要得到快乐，然而把自己孤立起来，并不能达到真正的快乐”。事实上，个人的快乐是建立在他人的快乐上，因为所有的生命都是相互依赖生存，所以为了达到究竟的快乐，就必需培养以健全的态度来对待社会上的每一个人和一切众生。
由此可见，四无量心是培养这个健全态度的最佳做法，进而让我们对无量众生生起仁爱、慈悲、珍爱和平等心。
此外，修持四无量心也是对治负面心理，例如愤怒、傲慢等等的有效方法。
宗喀巴大师上师瑜伽法
宗喀巴大师修持的注释：
在完成四无量心之後，接下来是宗喀巴大师的上师瑜伽法。当按照以上的观想（“皈依”中的描述）来念诵至少21遍的缘悲经时，必须观想全能、有效的旺泽立体出现在我们眼，拥有这样的信念和想法十分重要。完成宗喀巴大师的上师瑜伽法之後，就开始念诵多杰雄登的《酬供文》。
多杰雄登酬供
补过酬供
简介
这是在念诵补过酬供时做的忿怒花供养。这是与施身法有关的的强大修持法，用以去除对身体的执着。有些人很难明白供养佛陀这些恶劣和“肮脏”物质背后的理由。不过，恶劣应该被视为污染的心。由于佛陀没有感知伤害或接受任何本性肮脏的事物，我们所供养的一切将会在观想或实际供养的时候变成愉快、美丽的花园和喜悦的大海。（这张图可以列印后安放在佛坛上供奉）
《多杰雄登酬供》中的〈补过酬供〉是消除导致我们经历贫困、匮乏、悲惨等情况之恶业的有效修持法。
虽然〈补过酬供〉文看起来充满暴力和凶猛，但是这并不是多杰雄登修持法专有的特色。在其他护法，如嘎啦路巴、吉祥天母、大黑天等等护法的酬供文里，这也很常见。不过，有些无知的人，或者没有遇到上师详细说明〈酬供文〉中忿怒丶凶猛含义的人，也许会因为误解而退缩，不然就只会单凭信念来念诵此文。单纯凭着信念来修持是没问题，但是如果能对其含义有某种程度上的了解，修持就会更有效。我们一旦明白补过酬供文的忿怒呈现方式完全是出于多杰雄登对众生的大悲心时，我们就能以大虔敬心来学习和珍惜这项修持法。
当透过补过酬供修持来观想净化自身的恶业时，我们首先必须明白所观想的人体形象并不是我们一般所认为活生生的人体。这个人体形象没有知觉，而且它只不过是导致我们继续制造恶业的因，如贪丶嗔丶痴丶执着等。由于这些恶因本身并没有形象，我们把它们观想为人形，好让旺泽和眷属们能为我们砍断这些恶因。
补过酬供观想法：
观想我们的恶业化现为一个忿怒、凶猛的环境。在这个空间里，在你眼前出现一个巨大如山的人形显相。这个人形显相是阻碍我们修行成就的一切恶业和负面品质。
观想旺泽和眷属降临在人形显相上，将之分解，形成无数完整的忿怒供。
忿怒供包含：
- “阿刚” （茶）——观想此人形相全身的血都流入第一碗中作为供养。
- “布别”（花）——观想一个翻转过来的头盖骨 。在头盖骨中央有一颗心，心上有眼睛、耳朵、舌头和鼻子；成对陈列在心上。
- “ 嘟别” （香）—— 观想全身的骨头（大腿骨除外）被取出、焚烧，并将形成的烟供养给旺泽。
- “阿洛格”（灯）——观想全身的脂肪都被取出，制成酥油灯，用来供养旺泽。
- “甘迭”（茶）——观想剩余的体液如尿液、胆汁、脓等都被装入碗里作为供养。
- “ 耐微迭” （食物）——观想全身的肉都被斩成块状作为供养。
- “夏达”（声音）——观想大腿骨被雕塑成管状乐器，供养给旺泽。
念诵补过酬供文时，观想这一切恶业的化现都被旺泽和眷属们悉数销毁。在补过酬过的尾端，观想旺泽和眷属摧毁所有恶业的显现。这个净化观想法以忿怒和血淋淋的形式呈现，用以训练我们既不执着，也不拒绝愉悦和非愉悦的事物。还有另一种方式：以解脱为禅修方法，看着我们因恶业合成的身体如同施身法教诲所说那样，粉碎、摧毁。这个修持法或许有直观和忿怒的性质，但是这都是佛教出离的精神，如同泰国僧人在坟场或一堆骨头前实践放下对身体执着。我们对身体有错误的见解，认为身体常在，因而会花许多时间、精力和资源在身上，孰不知最终它会以死亡来辜负我们。出离心是禅修中一个非常重要的一环，实际体会才能让我们的佛法修持变得真诚。体会出离心的必要性是佛教三乘共通的教诲。（观想结束）
因此，当念诵补过酬过兼作供养的同时，我们能净化累生累世累积的恶业。念诵补过酬供文的次数越多越好，但是作为一个指南，可以在每次的课诵时,按照情况紧急程度念诵三遍、七遍或二十一遍。念诵补过酬供时.配合观想是净化现前恶业非常有效的方法。念诵越多次,同时配合旺泽观想，就越快看到效果。有时候僧众会集聚一起在几天内念诵十万遍的补过酬供，因为它非常有效。持诵任何护法或旺泽的补过酬供是没有反效果的。
朵玛供养
念完〈补过酬供〉文後，给护法做朵玛供养是非常有益的。
在西藏佛教的仪轨里，朵玛是作法会的时候，用面粉和牛油制成的糕饼。按照不同的需求，朵玛就有不同的形状和大小，但是一般都是圆锥的形状。它们可以按照不同的修持涂上不同的颜色。朵玛一般是白色和红。至尊宋仁波切曾经说过，要在家众供养传统的朵玛是非常不切实际的，所以他说我们可以供养自己爱吃的蛋糕或饼乾。如果我们出游或在宾馆、飞机和火车上，我们还是可以在没有供养的情况下修持旺泽法门，只需念诵和观想就可以了。我们应该以自己最大的能力好好利用时间、场合和环境来修持。以真诚、信任、信仰来进行旺泽的法门将会有很好的结果。
制作传统朵玛：制作朵玛的人要戴口罩，避免所呼出的气体（这是视为不净的）污染朵玛，以确保朵玛“干净”。
一个较为简单的佛坛设计。无法制作传统朵玛的修行者可以用盛满饼干的玻璃罐作为替代。
没有经过传统朵玛制作训练的一般修行者，可用装满饼干的玻璃罐来代表朵玛。
如果想要在整个修持的过程供养朵玛，可做以下准备：
- 一个装满饼干的大罐（供养宗喀巴大师）
- 一个盛满饼干的大罐（供养旺泽）
- 一个放满饼干的小罐（供养旺泽的眷属）
不过，如果时间有限，可以不做朵玛供养。将朵玛（饼干）放在罐子里的主因是为了避免引来虫蚁。你可以把朵玛供在盘子、碗或杯上，并在法会或课诵后将它们倒在干净的地方。你也可以食用朵玛以得到加持。如果你不想吃，就用纸张将朵玛包起来，丢到垃圾桶里。
金酒供养
传统金酒供具
这项修持称为金酒供养，是多杰雄登酬供的核心部分。这项修持法是为了能祈求多杰雄登快速帮助我们而添加的附加供养。因此，金酒供养广受现代修持者欢迎，作为他们在有需要的时候祈求护法快速协助的一项常见修持。传统上，人们一般用茶作为供养品。然而，我们也可以用其他饮料如牛奶，甚至汽水作为替代。
根据传统，我们将饮料倒入一个双层的供具。供具由一个较高的容器和底下一个较低的碗组成。如果我们无法取得传统的西藏金酒供具（通常由铜制成），我们也可以将一个高脚杯（如葡萄酒杯）放入一个玻璃碗中作为替代。
做金酒供养时，我们将金酒从一个茶壶倒入较高的容器，直至金酒满溢和流入下方的碗中。在佛教里，满溢的液体具有吉祥的意义，象征大量的功德、物质资源和修行的顺缘。
我们可以选择在念诵金酒供养文之前，将金酒填满供具，或在念诵供养文时，再依照相关的供养文，分次倒入金酒。如果选择第二种方式，就要先在高容器内注入一些金酒，以避免供养一个空的容器给佛菩萨。在开始之前，先点燃香，顺时针绕金酒供具三圈，同时念诵“嗡啊吽”。
供养金酒时，观想金酒化为殊胜甘露，填满整片大海洋，象征能取悦五种感官的世间一切事物。
持诵心咒
在持诵心咒之时，我们祈请多杰雄登的怀业。旺泽的心咒为：
嗡、班杂、维基、毗达那、旺刹、咕噜、嗡
旺泽眷属心咒：
嗡、达玛巴拉、玛哈、拉扎、班杂、薄伽梵、甘顺、诺措、丹姆切、瓦山、咕噜、嗡
你可依照自己的意愿，持诵一、三、七或更多圈念珠数量的心咒，数量多多益善。若能每日不断地修法，那会更好。每一次在持诵旺泽和眷属心咒之后，再持诵21遍金刚萨垛心咒（或可选择持诵金刚萨垛百字明咒或较短的心咒——“嗡、班杂萨埵、吽”）。就看你有多少的时间。
心咒持诵观想法（详解）
以下为持诵旺泽心咒时如何做观想、祈请旺泽加持的详解：
观想我们就以自身安坐一处，面朝外。在我们的顶冠上，坐着一个立体的宗喀巴大师，他只有我们拇指般的大小。宗喀巴大师之身无比明亮，充满生气，散发出无限量的光芒。自宗喀巴大师的心间发出无量红光，照向兜率天。
宗喀巴大师本人就安坐在兜率天宫殿的庄严狮座上，被弟子和许多空行母围绕。红光照入宫殿中，洒向宗喀巴大师的法座。尔后，旺泽从法座下方来到我们面前。旺泽心间化现出无量红光，每道光的尾端有许多美丽的供品，如妙欲供的水、灯、花、香、涂香、食物、音乐。这些供品都供给了诸佛菩萨。观想你所知道的佛菩萨，观想他们对这些供品都十分满意。佛菩萨尔后化现成为旺泽，象征他们对供品的欢喜之心。接着，旺泽的图像如雨滴般降下到你面前的旺泽，图像和面前的旺泽融合为一。具怀摄力的莲花雄登或旺泽，他骑坐在玉龙上，身发红光，面对你微笑。
接着，旺泽散发的红光照向十方，光触及极具权威及影响力之人——领袖、掌权者，甚至触及世间众神好加持他们。光触及他们后，他们的影响力、权威和摄受力就在红光里头，光回照旺泽，并融入旺泽中。旺泽因此变得更充满能量了。
同时，我们也观想旺泽散发的红光照向另一些特定的人群，那些怀有恶意，或伤害我们的人，特别难相处的人，不可理喻之人，以及那些我们希望能对他们起正面影响的人。旺泽散发的红光不仅照向并触及那些权贵之人，也照向并触及那些我们希望可以改变和影响的人们。我们观想旺泽照射的光融入他们，他们的心变得轻盈、柔软、快乐、喜悦。专注地思维他们的心已经出现转变；感觉那些我们尝试改变的人，他们的心已经出现转变。这时候，我们可以停止观想，然后持诵旺泽和眷属的心咒：
嗡、班杂、维基、毗达那、旺刹、咕噜、嗡
及
嗡、达玛巴拉、玛哈、拉扎、班杂、薄伽梵、甘顺、诺措、丹姆切、瓦山、咕噜、嗡
如果我们想继续观想，我们可以观想第三组光。从旺泽发出的第三组红光里头充满了体积微小的旺泽、旺泽的法器（怀摄勾及宝索）无数，以及无数种子字“嗡”。这些都融入我们体内。
数以百万微小的旺泽融入并加持我们（旺泽的“身”加持），使我们变得具有感召力，变得出众。不管我们到哪里去，我们都会给人留下深刻和正面的印象，我们会因为正面的原因而引起别人对自己的关注；红光里旺泽的法器——数以百万的怀摄勾和宝索也会融入并加持我们（旺泽的“意”加持）；种子字“吽”的融入则象征旺泽的“语”加持我们。旺泽的心咒“嗡、班杂、维基、毗达那、旺刹、咕噜、嗡”（以藏字或汉字）降临到我们面前加持我们——数以百万的旺泽心咒融入我们的喉间加持我们的话语，使我们说起话来有说服力，特别动听、流畅，兼具存在感和感召力。
我们应该如此作想：我们已经具备摄受力、魅力、说服力及感召力，我们能改变别人的想法，让他们做好事；我们也应该如此作想：我们已经可以保持自信地说话，我们的话语带有摄受力、影响力，具威严及改变他人想法的力量。
透过以上所述的观想法，旺泽以其圆满证悟的身、语、意加持我们的身、语、意。最后，在我们观想的尾端，旺泽融入红光中，然后彻底融入我们、加持我们。这时候，我们观想自己被卵圆形的红光所保护，没有任何一个东西——任何的伤害、负面的只言片语、负面的能量、利器能穿透这保护层，这是多杰雄登旺泽的能量。在持诵心咒时，我们一定要生起这样的强烈信心。
旺泽赐予我们怀摄负面情况、扭转局面的力量，以及影响他人做好事的能力。能够拥有扭转恶劣局面的能力是一件幸运的事。能获得旺泽的加持，我们是何等的幸运。我们应该如是作想。
托付护法祈请文和回向
在结束这项修持之前，最好能念诵由至尊赤江仁波切所撰写的托付护法祈请文。这篇祈愿文中有些部分以比较形象化的文字，嘱托护法“消灭怀恨敌”，然而这都只是象征性写法，并非真的指向众生。佛教修持不主张以任何仪式、思想、禅修或行为来对任何人构成任何伤害。这篇祈愿文中的“消灭”指摧毁我们内在的敌人如我执、自私、悭吝、嗔怒等。因此“消灭怀恨敌”听起来虽然相当暴力，实际上却是指我们因这些烦恼而对身边的人所构成的情绪暴力。这项修持旨在“消灭”我们身上的这些负面情绪，或至少让我们意识到真正的敌人其实就在我们心里。
当你完成托付护法祈请文后，观想旺泽和宗喀巴大师融入自己，同时念诵观想融入。最后以一个简短的回向来完成这项修持。诚心的回向对我们的修行十分重要。
结论
究竟而言，若我们希求具备摄受力，或是具备对自己和他人能起正面影响的能力，多杰雄登旺泽是最有力的皈依，因为他是以世间神之相示现，实为体性与佛无二的出世间护法。由于他以世间神之相示现，比起其他佛菩萨，旺泽与众生更亲近。这是因为与他结缘或从其修持法中获益，众生需要较少的功德。基于旺泽与我们更亲近，比起其他佛菩萨，他能更快速地给予我们护持。实际上所有佛菩萨之间没有任何差异，因为他们都已成就佛果。其中的差别只在于众生跟某个佛菩萨的因缘的深浅。
除此，旺泽与众生亲近的理由也是因为他相对而言是一个较为“年轻”的护法神，是近代才崛起的佛教护法。虽然旺泽崛起成为佛教护法的历史只有大约400年，但他的心相续历经一代又一代的印、藏两地大成就者及高僧大德的转世。旺泽在其多个前世就已示现佛事业。
既然旺泽是文殊菩萨的化身，向旺泽祈愿，也等于是依止文殊菩萨。旺泽是佛，故不会做出伤害任何众生的任何事。因此，他绝不会应我们怀有恶意的要求去伤害我们认知中的敌人。旺泽只会在我们发清净动机的情况下协助我们。若我们为私欲而想伤害或操纵他人，旺泽是不会予以帮忙的。因此，无人能“滥用”旺泽的修持法。
当我们向旺泽祈愿，他将运用我们的功德去影响那些在我们持诵心咒时所观想的人们。有一点非常关键：旺泽的修持法首先协助我们掌控自己的心，使我们的修行有所成就。至于摄受及影响对我们修行构成障碍的人或难以相处之人，则是附加的好处了。
詹杜固仁波切的回向
推荐这项修持法门的发心，是希望它能利益无数的人。祈愿那些修持多杰雄登（旺泽、怀摄）或多杰雄登其他化身的人们获得他无量的加持——加持行者获得内、外的怀摄力、权威及感召力。祈愿多杰雄登（旺泽、怀摄）赐予他们安定及修行的顺缘。祈愿他们心住安乐、夜得好眠、家庭美满、生活安好无灾难。请记住，多杰雄登是一位世界和平之佛，他示现为一名佛教护法，但其体性乃圆满证悟的文殊怙主。在这里提供这项修持法，是希望它垂手可得，让大家随时随地都能接触到这项修持法，尤其为那些真正有需要的人而设。
我跟我的团队将一切资料综合起来，希望能给大家带来无穷的利益。
博客小组注释：
- 将旺泽擦擦迎请回家好辅助你的修行：http://www.vajrasecrets.com/wangze-tsa-tsa-with-bronze-finish
- 下载更多旺泽高清圣图：https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html
- 如果你想找进行修持时所需的任何法器或圣物，浏览：http://www.vajrasecrets.com/
更多精彩链接：
- 多杰雄登护法寂静尊降神
- 文殊多杰雄登
- 萨迦传承与多杰雄登
- 祂能为我们做些什么？
- 他们没有错
- 第十六世噶玛巴的预言
- 拉萨400年历史的多杰雄登护法殿—布旦康萨
- 第五世达赖尊者与多杰雄登
- 十四世达赖尊者与多杰雄登
- 我忠于我的修持
- 达赖尊者、中国和多杰雄登
- 多杰雄登：我这方面的说法
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Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
“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
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
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
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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
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
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 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