不丹国第四世夏仲仁波切与多杰雄登
此为18世纪壁画，画中人物为不丹建国之父——夏仲阿旺朗杰（1594-1651）及其两位弟子。
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只要一提及不丹这个深藏在喜马拉雅山脉的偏远王国，人们自然想起“宗”的古式碉堡（寺院）、原始的山林、充满神秘色彩的佛教文化，以及平易近人的不丹人。不丹人重视幸福和快乐，大于财富与物质。
不丹地图（点击图片放大）
不丹王国是喜马拉雅山脉群国一个闻名的独立国家。即使她所处的地理位置使她夹在亚洲两大龙头国家印度与中国之间，还甚至因此而与后者发生边界争议，但她仍然保有其国家主权，不受外来势力侵略。有的人将不丹的繁荣归功于皇室的远见及精明的外交手腕，有的人则相信不丹的繁荣是该归功于悠远的佛教传承背景及宗教领袖所具的佛教智慧。
就在八世纪，莲花生大士将佛教传入不丹。然而在数百年后，竹巴噶举教派盛行起来，超越原来盛行的宁玛教派。出现如此变化，与以下几位佛教大师有关系：
- 于13世纪将竹巴噶举传承带入不丹的喇嘛帕久竹贡西博。
- 15世纪的大成就者竹巴衮列。这位大师也是竹巴噶举传承中其中一位最有名、最备受敬重的上师。
- 17世纪的佛教大师夏仲阿旺朗杰。他一统不丹，是不丹世俗及宗教的最高统治者。
将竹巴噶举传承带入不丹的喇嘛
帕久竹贡西博
属于不丹国教的竹巴噶举传承是噶举派的分支。如今，不丹一般被视作金刚乘佛教最后的据点。
关于不丹国佛教传承中比较鲜为人知的一点是：不丹竹巴噶举的上师事实上不仅修持出世间护法多杰雄登的法门，也弘扬之。与不丹历史有着密不可分的关系的佛教大师，他们的转世世系所撰写的文集中也可见多杰雄登的踪影。例如竹列（Dre’u Lhas）转世世系中的第三世竹旺丹津桑波为多杰雄登撰写题为“金刚具力尊酬供祈请·事业满愿”的酬供文。这篇酬供文能在多杰雄登全集中找到。
同样的，四世夏仲晋美诺布（夏仲阿旺朗杰之转世）的文集中也收录了为多杰雄登撰写的两篇祈愿文：
- བཀའ་གཏེར་བསྲུང་མ་རྣམས་ལ་མཆོད་ཅིང་འཕྲིན་ལས་བཅོལ་བའི་རིམ་པ་ཁྲག་འཐུང་ཁྲོས་པའི་རྒྱངས་ཞེས་བྱ་བ་བཞུགས་སོ།, 为众护法所写的祈愿文，多杰雄登就包括其中（长50页）；以及
- རྒྱལ་ཆན་རྡོ་རྗེ་ཤུགས་ལྡན་རྩལ་གྱི་གསོལ་ཁ་ཕྲིན་ལས་མཡུར་འགྲུབ་ཞས་བྱ་བ་བཞུགས་སོ།, 专为多杰雄登撰写的酬供文（长21页）
这幅唐卡上画着第四世夏仲杜固晋美诺布和他向不丹人推广的佛教护法神多杰雄登。在夏仲仁波切头顶上的是四臂观音。人们相信，夏仲仁波切的转世世系都是观音菩萨的化身。左上方是莲花生大士，右边则是“达洛桑雅措林”——夏仲晋美诺布的驻锡地。他们的名字都被写在唐卡上的诗词当中：
ཆོས་སྲིད་གཉིས་ལྡན་འབྲུག་གི་རྒྱལ་ཁབ་ཏུ།།
སྤྱན་རས་གཟིགས་ཀྱི་རྣམ་སྤྲུལ་སྣ་ཚོགས་དང་།།
ཞབས་དྲུང་བཞི་པ་འཇིགས་མེད་ནོར་བུ་ཡིས།།
རྡོ་རྗེ་ཤུགས་ལྡན་འཕྲིན་ལས་རྒྱས་པར་མཛད།།
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这些具历史价值的文字不但对不丹人有着象征性的意义，更是对这世界意义深远，尤其是如今正当多杰雄登的信仰饱受争议和不实的指控。这些文字证明多杰雄登的修持并不如一些不实的指控那样，只是格鲁教派的护法神。事实上，多杰雄登的修持在噶举派（严格上来说是竹巴噶举）中非常常见，在萨迦派和宁玛派也是如此。
不仅如此，不丹国的佛教大师，例如夏仲阿旺朗杰仁波切的转世及竹巴衮列也支持和推广这个修持。由此可见，多杰雄登是一位圆满的出世间护法，其修持是有所依据的，是有所益处的，并不是西藏流亡政府所说的那样。
西藏流亡政府误导群众并不是什么新鲜事。好比他们自称自己是民主政府，但有谁不知道实际上是达赖尊者在垂帘听政，尽管后者称自己已移交政权。
另一边厢，不丹是一个名副其实的民主国家。他们的皇室心系子民的安乐，跟贪恋权位的西藏流亡政府领袖大相径庭——2008年7月，不丹国王吉格梅·纳姆耶尔·旺楚克自发地终结一直以来实行的世袭君主制，推行君主立宪制，因而开启了民主选举的传统，供人民发声的管道。
不丹王国第五任国王吉格梅·凯萨尔·纳姆耶尔·旺楚克
那么，不丹作为一个民主国家，为什么其人民会违禁多杰雄登的信仰呢？而且不丹王国的国父夏仲仁波切阿旺朗杰的第四世转世本身也信仰并推广这位佛教护法神。答案很简单：一切跟西藏流亡政府关联的事物都给不丹带来纯然的麻烦。
自1970年代达赖尊者兄长率领一组藏人企图刺杀不丹国王的事件后，不丹统治者一直担忧西藏流亡政府对他们稳定、和谐的社会构成威胁。那次事件也凸显了西藏流亡政府为夺不丹政权而不择手段。
在多杰雄登禁令的事件中，不丹政府观察到西藏流亡政府如何滥用宗教去打压、排挤他们社会的其中一部分人。为免西藏流亡政府在不丹重施故技，不丹政府坚决反对禁止多杰雄登修持的举措。因为他们不愿否认这个信仰是他们国家历史中固有的一部分，不愿否认不丹人跟这个信仰有很深的渊源。
由The Dolgyal Shugden Research Society出版发行的《Dolgyal Shugden: A History》（多杰雄登历史）一 书中也确认夏仲晋美诺布及竹旺丹津桑波都曾为朵杰雄登撰写酬供文。
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最终，在北印度达兰萨拉设立总部的西藏流亡政府成功利用多杰雄登作为议题，在身处西藏的藏人之间制造分裂。不丹政府显然担忧西藏流亡政府有意在不丹操弄相同手段，因此慎重地断除一切西藏流亡政府能借此议题，在不丹制造分裂的任何可能。
西藏流亡政府常说多杰雄登制造纷争，但事实上是不管西藏流亡政府到哪里去，他们本身就在制造分裂、冲突，根本不是多杰雄登所为。相比藏人和不丹人当下的处境，我们可以证明：过去他们信仰多杰雄登并没有招来祸害，而且时至今日，他们的国家依然繁荣发展。
这是一幅多杰雄登的老旧唐卡，在他头顶上还画有莲花生大士。这幅唐卡的构图驳斥了“多杰雄登的修持具宗派主义色彩”的不实指控。多杰雄登与其他宗派的本尊被画到一块儿彰显了多杰雄登护持每一个人，不管他们来自哪个宗派。点击图片放大。点击这里阅读各本尊的详解。
那为何西藏至今依然丧失自己的国家主权呢？不丹王国的例子证明“多杰雄登致使西藏丧失国家主权”乃无稽之谈。西藏之所以丧失主权，是西藏政府的执政不力所致。多杰雄登信仰并非导因，因为放弃了这个信仰也没换回西藏的国家主权。不丹王国的例子活脱脱地证明了这个道理。指责多杰雄登是冲突和纷争的导因，说他具宗派主义色彩，这些论调，正是西藏流亡政府用以恶意攻击多杰雄登信仰的措辞。我们将从接下来的内容中发现多杰雄登与不丹王国的渊源有多深，由此我们明白什么叫欲加之罪何患无词。
西藏流亡政府给多杰雄登扣的另一顶帽子：多杰雄登只护持格鲁教派，并且会损害他派。然而，从竹巴噶举教派的信众也依止多杰雄登的历史事实来看，就足以证明他并非恶言者口中那样。因为如果他真会损害格鲁以外的教派，那么为何竹巴噶举的大师如夏仲晋美诺布会推广这位护法，甚至为他撰写酬供文，将他撰入自己的文集中呢？竹巴噶举的上师们必定不会推广损害自己教派的护法。于是，夏仲晋美诺布推广多杰雄登的举动告诉我们，他本身认为这位护法的修持对竹巴噶举的信众有益处，并且跟竹巴噶举传承中的其他教诲和修持没有抵触。这意味着竹巴噶举的大师——夏仲晋美诺布清楚知道多杰雄登将护持任何祈请他之人，不管祈请之人来自哪个教派。
有鉴于此，西藏流亡政府将不丹王国的古老佛教护法多杰雄登贬低成具宗派主义色彩的护法，实属冒犯。不仅如此，西藏流亡政府也在贬损不丹王国其中一位地位崇高的上师的选择（夏仲晋美诺布推广多杰雄登），这也相当无礼。西藏流亡政府不应说夏仲晋美诺布推广一个具宗派主义色彩的修持，说他膜拜邪灵，说他犯过失了，唯独他们对多杰雄登体性的诠释是正确的。夏仲晋美诺布是不丹国父的转世高僧，他必定不会为多杰雄登这个“邪灵”撰写酬供文，也必定不会在不丹这个以竹巴噶举教派为主的国度推广这个据说只护持格鲁教派的护法。
在不丹，不管是寺院还是百姓家中，
处处可见夏仲阿旺朗杰之像。
能够为大家呈现不丹国父——夏仲阿旺朗杰“意”的转世——第四世夏仲仁波切晋美诺布的文集，我感到十分荣幸。作为不丹地位最崇高、其像处处可见的上师之转世，第四世夏仲仁波切杰逊晋美诺布的文字证明了多杰雄登并无过失，更不是带有宗派主义色彩的护法。至尊第四世夏仲仁波切杰逊晋美诺布是深具悉地（成就）的佛教大师，他对多杰雄登对认可绝对错不了。像他这般的高僧必定能以神通力看见多杰雄登的体性无异于智慧佛文殊菩萨。
不丹文化的这一面向或许比较鲜为人知，能为大家略作介绍，我很高兴。至于不丹王国，这是一次重拾并且重新认识这一段因藏人政治而被掩蔽的丰富历史的机会。我祝愿不丹王国国泰民安，祈愿不丹国王吉格梅·凯萨尔·纳姆耶尔·旺楚克及其皇室家族成员健康、长寿、昌盛。祈愿你有源源不绝的资源和善缘，以便能继续你爱国爱民的事业。
詹杜固仁波切
不丹概况
“巴洛达昌”或“虎穴寺”是不丹其中一个最为殊胜的圣地。
人们相信莲花生大士曾骑着一只老虎飞到这里禅修长达四个月。
不丹是一个坐落在喜马拉雅山脉东部的南亚内陆国家。不丹以北的毗邻处是西藏自治区的边界及印度的锡金邦；以西是西藏自治区的春丕河谷。而印度的阿鲁纳恰尔邦、阿萨姆邦及北孟加拉分别坐落在不丹的东部及南部。廷布是不丹的首都，也是最大的城市，而彭措林则是不丹的商业之都。
17世纪，不丹正式被认称作“竹玉”，寓意“雷龙之国”，或“竹巴传承之国”。夏仲阿旺朗杰乃不丹王国的首任宗教及政治领袖，他统一陷入战乱的各个部落并将权利集中，最终统治不丹，并立佛教为不丹国教。
不丹首位国王——乌颜·旺楚克
后来在夏仲阿旺朗杰圆寂后，他所设立的制度接着崩坏。19世纪，不丹爆发内战。在这场内战中克敌制胜的是乌颜·旺楚克。他紧接着在1907年开启了留存至今的旺楚克王朝。这位首任“龙王”（འབྲུག་རྒྱལ་པོ 藏文直译）目光如炬，他致力于与英国建交，使不丹在英国、印度和西藏三国之间起缓冲作用。
第二任“龙王”吉格梅·旺楚克延续其父与英国建交的手法，与刚获独立的印度建交以保国家主权，但在对外关系上受印度“指导”。第三任“龙王”吉格梅·多尔吉·旺楚克进一步与印度建交，尤其是1959年西藏发生动荡后。他率领不丹平稳地走出自我孤立的状态。
在第四任“龙王”吉格梅·辛格·旺楚克统治期间，他扭转了不丹一向采取的闭门政策，迎来了现代化的浪潮，更致力推行民主化。而在第五任“龙王”吉格梅·凯萨尔·纳姆耶尔·旺楚克的统治期间，不丹王国于2008年从奉行世袭君主制改成奉行君主立宪制，更举办了不丹国的首次民主选举。
佛教与竹巴噶举教派在不丹的诞生
藏王松赞干布在不丹盖了第一座佛教寺院
根据历史记载，藏王松赞干布于公元七世纪时创建不丹首座佛寺，因而将佛法带入不丹。
在布姆唐王朝，辛都饶加王的统治期间，佛教的传播在不丹到达另一个鼎盛期。辛都饶加王邀请莲花生大士前来不丹为他治一种怪病，这怪病是由一个被惹怒的土地神灵引起的。就在这一次和其他两次的不丹之旅中，莲花生大士在这一地区的好几个地方做禅修，并且宣说显密教法 ，后来也促成藏传佛教宁玛派在不丹生根。曾经，宁玛教派是不丹的主流宗教。
12世纪，仓巴加惹耶谢多杰在藏西创立竹巴噶举传承。他在卫藏的热龙乡建立竹巴传承的祖寺。后来这里继仓巴加惹后一直都是历任嘉旺竹巴的祖寺。
16世纪末，随着第四世嘉旺竹巴衮钦贝玛嘎波的圆寂，出现了两个人争夺嘉旺竹巴之座的事件。由于当时的卫藏王更钟意最终成为第五世嘉旺竹巴的帕桑旺波，为免被卫藏王除去性命的命运，另一个争夺法座之人——夏仲阿旺朗杰在无可奈何下只好逃亡。随后他正如莲花生大士的授记那样逃到不丹南部，然后统一陷入战乱的各个部落，建立起不丹国，更为竹巴噶举教派在不丹奠定超群的地位。
供奉在西姆托卡宗内的夏仲阿旺朗杰像
自那时起，竹巴传承便分为：以嘉旺竹巴为首的“北竹巴”（西藏）及以夏仲阿旺朗杰转世世系为首的“南竹巴”（不丹）。除此，夏仲阿旺朗杰也设立不丹宗教摄政“杰堪布”一职。
回看几百年前的历史事迹，我们看见竹巴噶举教派的发展及现代不丹王国的创立有着如此密不可分的关系。因此，不丹国的历史当中充斥着大量的政治和宗教人物也是不足为奇。事实上，为多杰雄登撰写酬供文的著名大师也因此而备受敬重。
夏仲转世传承
夏仲阿旺朗杰（1594-1651）
不丹国父
这尊夏仲阿旺朗杰的像被当成是舍利供奉在囊珂拉康中。
在不丹，最备受关注的佛教大师转世传承非夏仲转世世系莫属。若谈论不丹的历史不提及夏仲阿旺朗杰，那也不算完整。夏仲阿旺朗杰是热龙寺的第18位法座持有人，也是热龙寺的世系继承人。夏仲阿旺朗杰出身于贵族家庭，首位嘉旺竹巴——仓巴加惹就是他的祖上。人人都相信他是观世音的化身，而他之前的多个转世就包括许多贵族人物：藏王松赞干布及米勒日巴的心传弟子冈波巴索南仁钦。
夏仲阿旺朗杰曾是第五任嘉旺竹巴的人选，后来为免受卫藏王的逼害而逃往不丹。在逃亡的路上，大黑天护法化为乌鸦，给他一行引路当向导。在这一切发生之前，莲花生大士就曾授记他将前来不丹掌领这块圣域，成为不丹的国父。他充当不丹的政治和宗教领袖长达35年。他在不丹享有的权利和地位犹如西藏的达赖尊者一样。
夏仲阿旺朗杰之像
在他主政期间，为了守卫不丹，防止西藏和五世达赖政府的侵袭，他建造许多的碉堡，而这些碉堡后来成为不丹兼具宗教和政治设施功能的“宗”。
在位期间，夏仲阿旺朗杰也制定一套名为“嘉意”的法典。这套法典削弱各部落领袖的权利，促成了中央集权，并且创造出独特的僧俗共治的政治制度——掌管不丹宗教事务的“杰堪布”，以及掌管政务事务的“第悉”。然而，在1907年时，第悉一职已被不丹皇室取代。
1651年，夏仲阿旺南杰圆寂后，为了防止内乱，不丹对夏仲阿旺南杰的圆寂秘而不宣。他们宣称夏仲阿旺朗杰在长期闭关中，并借其名下发布敕令。这种情况持续至1705年，可见夏仲阿旺朗杰在维持不丹的安稳扮演举足轻重的角色。为了纪念夏仲阿旺朗杰的圆寂，不丹规定每年的4月10日为全国公共假日。
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage-Volume 1）；发行：Khenpo Shedup Tenzin；年份：2013
ཕྱི་ལྟར་གསང་བདག་ཁྲོས་པའི་གར་འཆང་ཞིང༌། །
ནང་དུ་མཁྱེན་རབ་ངག་གི་དབང་ཕྱུག་གྲུབ། །
གསང་བར་སྙིང་རྗེའི་ལྷ་དང་མི་གཉིས་པ། །
ཞབས་དྲུང་ཆོས་ཀྱི་རྒྱལ་པོར་གུས་པས་འདུད། །
（汉文白话译）
他外现为秘密主金刚手
内现为大智王文殊
秘实为大悲主观世音
夏仲法王我顶礼。
夏仲阿旺朗杰生于1594年，即藏历第十绕迥木马年（其他文献记载他于前一年出生）。他的父亲名为米潘丹贝尼玛，母亲名为索南贝尓。
夏仲阿旺朗杰之父——
米潘丹贝尼玛
一次，衮钦贝玛嘎波（夏仲阿旺朗杰之前世）与米潘丹贝尼玛会面。谈话中贝玛嘎波表示自己下一世将转世到印度去，语毕，米潘丹贝尼玛祈请道：请为利乐我的追随者而前来藏地吧！
贝玛嘎波听后答应了这个请求，说道：我的转世世系或会投生到你家，做你的儿子。最后，衮钦贝玛嘎波转世成为米潘丹贝尼玛之子。
这个孩童的降生伴随着过去世的印记。他的佛法印记在他还年幼时透过学习一一被“打开”。八岁时，米潘秋贾授他优婆塞戒，也为这名孩童取名叫阿旺朗杰。除了在祖父座下学习之外，他的老师还包括自己的父亲、克主拉旺罗卓、杰杜固贝喀旺波、贡波日津宁波等无数老师。他们教导他藏传佛教四大教派的教义，当然也少不了自身的竹巴噶举传承的教义。
13岁那年，他在热龙寺坐床，获名“竹巴阿旺丹津朗杰晋美达巴”。
衮钦贝玛嘎波出现两个转世——即嘉瓦帕桑旺波及阿旺朗杰——引起了他们寺院和传承内的仇恨与不和。
位于不丹廷布的辛陀喀宗。传说夏仲阿旺朗杰在此处降伏当地其中一个魔怪，并用一颗石头将其封住。这座宗就建在这颗石头上面，因此取名为“辛摩”（意为魔）、“陀”（肚子）及“喀”（上面）——在魔怪肚皮上的宗。
此宗于1629年盖建。
那时候第悉藏巴以铁腕执法，阿旺朗杰心生不满，愤而离去。1616年，他到一个叫“喀士”（汉译：南方门域的四处堡寨 / 藏文：ལྷོ་མོན་ཁ་བཞི་）的地方去（如今是不丹东部“笨德林”的所在地），27岁时，他创立谢里寺。
在他30岁那年，他独自一人在靠近“察格里”的“降魔穴”（Düdül Phuk）进行三年长闭关。闭关期间，他以萃取法萃取花蜜（藏文：མེ་ཏོག་གི་བཅུད་ལེན།）并食用之维生（这种萃取法 བཅུད་ལེན། 能萃取东西的精华）。 他如（藏文：བསྲེ་འཕོ། ；象征那洛六法心要）中所说的那样证得修行圆满的十种征象和八种功德。尤其是他具降伏鬼怪，使它们成为立誓护法的法力。由于他诛业广大，人们也称他为突真阿旺敦珠多杰。
36岁时，在普那卡与廷布之间的一地方，他创立名为“深奧密咒之殿”的寺院（此寺也被称作“辛陀喀宗”）。
40岁时，他在谢里寺获拉旺罗卓经师授予具足戒。
谢里寺坐落在廷布谷的山腰之上。它于1619年由夏仲阿旺朗杰建成，
以作为他在不丹弘法、建僧寺的首个地点。
1637年，藏历火牛年，夏仲阿旺朗杰44岁，他在南方一个树林茂密的地点创建第二座寺院.该地名为“巴尓蚌塘·蒂瓦·千波·达玛·甘卓”，那里生长极其美丽的花朵。
自那时起，他广弘佛法，还成了不丹的宗教及政治领袖。他统一战乱的各部落，让他们归顺自己，从此一统不丹天下。
45岁那年，他创建旺迪颇章宗，其中就包括一个大殿、经堂、堡垒（宗），及许多佛教学府。随后，他公开招募戒律清净的僧人入寺，借机广弘显密教法。
总括而言，他制定法典，为动荡的不丹拨乱反正，为不丹创造宗教与政治的条例。过去，不丹曾是一个被称为“蒙”的边地，自夏仲阿旺朗杰一统不丹之后，她便有了佛教的称谓——不丹。
另外，衮钦贝玛嘎波（也被称作衮钦本札日喀）曾授记：他的两个转世将投生在南方树林茂密之地及北方的雪域并弘扬竹巴传承。竹巴传承中的众学僧和大师都深信这个无误的授记。
夏仲阿旺朗杰的壁画
夏仲阿旺朗杰在出家为僧之前有一个儿子：绛贝多杰。此后，竹巴教派继续以转世世系的方式传承衣钵，而非父传子。
他透过宗教和政治工作，广行息、增、怀、诛之事业。1651年，58岁的夏仲阿旺朗杰于藏历铁兔年的3月10日传召第悉翁则（领诵师）千摩丹津竹嘉，以及杰迥巴丹确坚赞，交待他们治理不丹的事项。随后他便进入净光禅定中。
以下弟子接受夏仲阿旺朗杰传授的密续传承：
- 堪千贝喀迥内
- 格隆德钦伦珠
- 珠多津巴坚赞
- J嘉塘贝喀扎希
以下弟子继承夏仲阿旺朗杰的文化传承：
- 迥丹确坚赞
- 堪布索南奥瑟
- 萨迦奥瑟
- 钦列竹嘉
他的心传弟子是嘉瑟阿旺丹津饶杰。在一众亲近弟子当中有两位转世仁波切——杜固钦列贝坝及杜固喜饶坚赞，他们二位都是利乐众生的行者。其他弟子如珠千阿旺桑天及等人都是伟大的学僧、成就者、大师。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第319页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第320页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第321页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第322页。
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夏仲仁波切的转世世系有分成身、语、意之转世。根据传统，意的转世被视作夏仲阿旺朗杰的圆满无误的转世。
夏仲阿旺朗杰被视作主要的转世，而在夏仲传承中，他并非是第一位转世。当我们数第一、第二或第三世转世的时候，我们必须从夏仲阿旺朗杰之后的转世算起。
夏仲转世世系。点击图片放大。
夏仲晋美扎巴【一】（1724年－1761年）
夏仲转世世系首个意转世
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage-Volume 1）；发行：Khenpo Shedup Tenzin；年份：2013
这是夏仲转世世系首个意转世——晋美扎巴的传记。1724年，藏历第十二绕迥木龙年，晋美扎巴出生在西藏四座山脉的其中一座附近。该地叫“尤鲁”，是西藏中部一个古时候的地区，现为西藏自治区山南市的扎囊县。
他在23岁那年行坐床礼后登上法座。他的沙弥戒和具足戒由堪殊阿旺钦列及堪布赤巴图旺萨迦仁钦所授。
除此，晋美扎巴也在堪布赤巴、至尊赤珠米潘旺波、朵洛丹津确嘉及其他大师的座下学习传承中共与不共的教法。这些上师也传授他成熟解脱的不共法。
25岁那年，他按照噶举派的传承教法在谢里寺进行闭关。在接下去的三年中，他修习密续修持的生起次第和圆满次第，证得至高悉地。
结束闭关后的晋美扎巴，其弘法利生的事业愈发广大。然而，他的成就招来心怀恶念之人的嫉妒。此人在晋美扎巴食用的食物中下毒，致使晋美扎巴于1761年（藏历铁蛇年）圆寂，享年38岁。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第325页。
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《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第326页。
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夏仲确吉坚赞 （1762年－1788年）
夏仲转世世系第二个意转世
略传
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第326页。
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摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage-Volume 1）；发行：Khenpo Shedup Tenzin；年份：2013
这是夏仲转世世系第二个意转世——确吉坚赞的传记。他于藏历第十三绕迥水马年（1762年）出生在西藏的雅鲁地区。他于年幼时行坐床礼，在堪布永登泰耶的座下接受沙弥戒，后在昆桑坚赞经师座下接受具足戒。
确吉坚赞在开始接受显密教法之后遭嫉妒他之恶人杀害。此人在确吉坚赞的食物中下毒，确吉坚赞最终中毒身亡。当时是1788年，确吉坚赞年仅27岁。
夏仲晋美扎巴【二】（1791年－1830年）
夏仲转世世系第三个意转世
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage-Volume 1）； 发行：Khenpo Shedup Tenzin；年份：2013
这是夏仲转世世系第三个意转世——夏仲晋美扎巴【二】的传记。他于藏历第十三绕迥铁猪年（1791年）出生在“喀士”东部一个叫“安”的地方。
年幼时期，他便坐上夏仲仁波切的法座，在堪布绛阳坚赞的座下学习毗奈耶、显密教法、成熟解脱之教导，以及其他修习悉地的教法。他也在晋美坚赞经师的指示和引导下修习密续修持的生起次第和圆满次第。
晋美扎巴扩建赤珠晋美森格的寺院——达洛桑雅措林，后来担上管理整座寺院的责任。他从桑耶寺请了一位佛教护法神，并为这位护法神盖建护法殿。
藏历铁马年，晋美扎巴20岁。这一年他手握治国大权，但那时候却遭人在他与夏仲仁波切第三世语转世耶喜坚赞之间挑拨离间。晋美扎巴为此感到心灰意冷，然后隔年便选择退位。
随后他返回原本所属的寺院，继续精进修习教义。1830年，藏历铁虎年，40岁的晋美扎巴圆寂。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第326页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第327页。
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夏仲晋美诺布（1831年－1861年）
夏仲转世世系第四个意转世
至尊第四世夏仲仁波切杰逊晋美诺布
夏仲晋美诺布于1831年（藏历铁兔年）出生在不丹东部的德拉迈茨。其父为丹津确嘉，母为雍中齐·嘉姆。他的父辈那边有着不丹宁玛派伏藏大师贝玛林巴之意转世——扎巴坚赞的血统。
他在年幼的时候就被认作是第三世夏仲晋美扎巴的转世，因此他也就顺理成章地成为夏仲阿旺朗杰的第四世转世。随后他被迎请到廷布行坐床礼。
绛贝喜饶坚赞，不丹第25任杰堪布，以及夏仲晋美诺布的其中一位
主要经师。
夏仲晋美诺布在不丹第25任杰堪布——绛贝喜饶坚赞及第31任杰堪布永登坚赞座下学习成熟解脱之教法。绛贝喜饶坚赞也是授予他具足戒的经师。他的其他主要经师是第27任及第29任杰堪布——贝玛桑波，以及第30任杰堪布绛贝嘉措。
在宗扎仓的建议下，夏仲晋美诺布于1850年夏季在廷布登基为第悉。此举引来人们的议论，说他根本不具备成为第悉的能力却登上了这个位置。
在他担任第悉时，夏仲晋美诺布在做回遮法会期间得天花病危。所幸在为他操办几场法事后他从病中痊愈。不久后他从扎西确宗那里的山上坠下，因为他坐着的石头从山顶上滚下坡。他一心想着这次自己必死无疑，于是赶紧向上师做祈请。最后，他奇迹般地存活下来，只是右臀有点淤青。
于17世纪成为南竹巴噶举传承驻锡地的扎西确宗
一连串的事情严重打击了年轻的夏仲晋美诺布的心。加上刚满21岁的他还经历了痛失双亲和许多亲友（包括两名经师和五名功德主）之事。世俗间的一切，包括管理不丹的政事都让他倍感到心力交瘁，于是，出离世俗、专心投入修行的念想涌上心头。他曾在一首诗中写道：
从我出生至今，
二十年转眼即逝。
他人的百个苦难，
不及我的一丝恐惧和沮丧。
若悲痛落到他人身上，
也会如落到我身上那样，
这身躯会碎成一堆灰尘。
最终，夏仲晋美诺布只当了两年的第悉，因为不丹当时正爆发内乱。当时候出现两班人马（当然也少不了两位第悉），各占廷布和普那卡为王。年轻的夏仲晋美诺布在这一场政变中成了服从者，他在1852年被迫“下台”。
事后夏仲晋美诺布选择还俗，以在家行者的身份继续修行。他接着娶妻生女（妻子名为德钦绰莫；女儿名为仁钦绰莫），却不忘精进投入大手印的修行中。很可惜的是，当时候不丹人对他的举动甚感不解和抗拒。
夏仲晋美诺布的传统驻锡地——达洛桑雅措林
面对不管是在政治，还是在宗教上的名誉受损，加上失去了金钱的资助，
夏仲晋美诺布决定离开其驻锡地达洛桑雅措林，而前去西藏朝圣。他写道：
他们巧言令色地说：“这块土地属于你”，
但他们狡猾地劫我财，夺我权，抢我疆土。
当这国度已被此等无耻之徒所充斥，
我这个低贱的行乞之人还有什么选择的余地？
我只好把心力用在到圣地游走上了。
满清咸丰皇帝
夏仲晋美诺布在拉萨停留了一段时间。这是因为在12世达赖未成年时担任西藏摄政的热振仁波切阿旺耶喜款待从远方而来的他。除此，他也获得满清咸丰皇帝册封的“竹巴额尔德尼”封号。
流亡期间，传说夏仲晋美诺布用茶杯里的糌粑塑造一座普那卡宗的模型，然后他在模型的其中一侧倒酥油茶，并且说道：“若是我想要，我可以使普那卡宗像这样被水冲掉”。果不其然，就在1863年，普那卡宗的其中一部分建筑被洪水冲毁。
之后，夏仲晋美诺布回到位于巴洛的“葛力囊”，这是他的经师绛贝喜饶坚赞的寺院。1861年，藏历铁鸟年，夏仲晋美诺布进入净光禅定。当时他只有31岁。
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage-Volume 1）；发行：Khenpo Shedup Tenzin；年份：2013年
这是夏仲转世世系第四个意转世——夏仲晋美诺布的传记。他于藏历第十四绕迥铁兔年（1831年），在东边的喀士一个叫德拉迈茨的地方出生。
他在年幼时便已坐床，师从堪布绛贝喜饶坚赞、永登坚赞经师等人，获授成熟解脱的教法。修成密法修持的生起次第后，正当他修圆满次第时，一个心怀嫉妒的人用言语羞辱他。夏仲晋美诺布示现灰心的反应，离开不丹前去西藏。
后来他返回不丹，前去其上师的寺院——位于巴洛的“葛力囊”。最后，他在31岁那年，即藏历铁鸟年（1861年）圆寂。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第327页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第328页。
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夏仲晋美诺布撰写的多杰雄登酬供文
夏仲晋美诺布的壁画
夏仲阿旺朗杰的第四个意转世——夏仲晋美诺布的文集（གསུང་འབུམ།）长1071页。由不丹国家图书馆发行。其中有两篇祈愿文是多杰雄登的酬供文。
第一篇收录在“那”（ན་）的那一卷里，从第735页至第785页，题为“众护法祈请文·事业满愿”（略译）。
这篇“众护法祈请文·事业满愿”就包括了多杰雄登护法，由第四世夏仲杜固晋美诺布所撰。这长50页的祈愿文被收录夏仲晋美诺布的文集ན（那）卷中。点击图片放大。
在这50页的第一部分的祈请文中，晋美诺布祈请了好几个佛教护法神：大黑天、吉祥天母、长寿五姐妹、扎都千波、辛·琼玛（ཞིང་སྐྱོང་མ།）、坝玛卜顺、紫玛护法、扎赤成苟、多杰雄登及盜火大士护法。
版权页标记说明夏仲晋美诺布于27岁时，在恩隆桑瓦千波泽美康德大殿——彭措德吉，以笔名“米潘赤美旺秋紫侬贝玛旺扎色”（简称“赤美旺秋”），撰写此文。注：根据Buddhist Digital Resource Center的网站，其笔名的简称“赤美旺秋”是他其中一个广为人知的别名。
酬供文的第一部分的作者为“赤美旺秋”，这乃夏仲晋美诺布的别名。点击图片放大。
酬供文的第二部分的作者为“多杰策措都巴色”，这乃夏仲晋美诺布的另一别名。
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根据Buddhist Digital Resource Center的网站，“赤美旺秋”及“多杰策措都巴色”都是夏仲晋美诺布广为人知的别名。
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酬供文的第二部分是每日向众护法（包括多杰雄登）献供食子（朵玛）的祈愿文。版权页标记夏仲晋美诺布以笔名“多杰策措都巴色”（根据Buddhist Digital Resource Center网站，此为他广为人知的别名），应达莫克桑噶玛措莫之请求，而撰写了这篇向众护法献供食子的祈愿文。
值得一提的是，在“那”（ན་）卷中，多杰雄登从“蓝喀”及拉萨被召唤而来。另一位竹巴噶举的大师——竹旺丹津桑波也曾在他为多杰雄登撰写的祈愿文中提及“蓝喀”这个地方。在“那”（ན་）卷中的“蓝喀”似乎是以竹旺丹津桑波的祈愿文为依据。另外，在导言的部分也介绍了莲花生大士示现的“贝玛托登”（པད་མ་ཐོད་འཕྲེང）相、不丹宁玛派伏藏大师贝玛林巴，以及这个传承的其他行者及护法神。
在夏仲晋美诺布文集中还有另一篇为多杰雄登撰写的祈愿文。此文可在“帕”（ཕ་）卷的第910页至第930页中找到，内容为多杰雄登的酬供文（བསྐང་གསོལ།）。这篇长21页，题为“金刚具力尊酬供祈请·事业满愿速成”（རྒྱལ་ཆན་རྡོ་རྗེ་ཤུགས་ལྡན་རྩལ་གྱི་གསོལ་ཁ་ཕྲིན་ལས་མཡུར་འགྲུབ་ཞས་བྱ་བ་བཞུགས་སོ། ）的酬供文与传统的护法酬供文的格式一样，内容包含观想、祈请、供养、献供食子、礼赞、满愿供（བསྐང་བ།）、忏悔及奉座。
夏仲晋美诺布文集中的“帕”（ཕ་）卷有一篇长21页，专为多杰雄登撰写的酬供文！
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莲花生大士示现的“贝玛托登”
（པད་མ་ཐོད་འཕྲེང）相。在夏仲晋美诺布的
文字中，他礼赞莲花生大士，
也礼赞多杰雄登，甚至祈请
多杰雄登护持莲花生大士的教法。
这篇酬供文的开头始于向莲花生大士礼拜的偈颂，如“三世诸佛化身之莲师”，还有许多提及莲花生大士的颂文。我们都知道莲花生大士的信众主要来自宁玛派和竹巴噶举派，若说多杰雄登的修持具宗派主义色彩，或指多杰雄登仇恨宁玛派行者，这都是一派胡言，更不是事实真相。
若多杰雄登的修持真是具宗派主义色彩，是“邪恶”、“有害”的，那么为什么竹巴噶举的大师，也是不丹国父的转世，还不止为多杰雄登写了一篇，但是是两篇的祈愿文呢？为什么他还将这两篇祈愿文纳入他的广大文集中呢？为什么他还在同一个偈颂中礼赞莲花生大士及多杰雄登，甚至还祈请多杰雄登护持莲花生大士的法教？很明显的，莲花生大士与多杰雄登之间有着复杂精细的联系，并不是我们凡夫双目所能见到的那样。
例子：
（汉文白话略译）
请护持贝玛旺及绛阳父子之心要教法。
胜乐金刚及莲师、多杰雄登及眷属请忆念我。
相应的藏文偈颂。点击图片放大。
以及：
受莲师“贝玛托登”（པད་མ་ཐོད་འཕྲེང）圆满授权，坚守金刚誓言的大护法，
你承诺护持共与不共之教法，我奉你为护法之王。
相应的藏文偈颂。点击图片放大。
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夏仲晋美诺布也特别提及多杰雄登是具诸佛之力的伟大护法。这毫无异议的证明了多杰雄登的圆满证悟之体性。而多杰雄登是证悟护法的事实更是驳斥了西藏流亡政府对多杰雄登的指控。多杰雄登非魔，这不是西藏流亡政府希望我们知道的事实。
夏仲仁波切的转世是不丹国地位最崇高的大师。他们的相在整个不丹国是处处可见的。地位如此崇高的竹巴噶举大师，还被认作是观世音菩萨化身的大师必定不会错误地向不丹人推广一个“只护持格鲁教派”的护法。这个事实只有一种可能性：多杰雄登的修持不仅有益处，更重要的是他还会护持任何祈请他之人，不管他们来自哪个教派。
夏仲仁波切和达赖尊者都被视作观世音菩萨的化身。观世音菩萨的一个化身礼赞多杰雄登具诸佛之力，而另一个观世音菩萨的化身则说多杰雄登是魔？这不合理。
另一个值得一提的是：这篇祈愿文的开头看似是取自竹旺丹津桑波所撰写的祈愿文，然后再加以修改。这显示了多杰雄登的祈愿文在竹巴噶举的大师间流通。
再者，一个名为达莫克桑噶玛措莫的“平凡”行者祈请大师撰写多杰雄登的酬供文，证明了多杰雄登的修持曾在不丹的竹巴噶举教派中盛行，与那些说多杰雄登的修持只限于格鲁行者及少数藏族人的说法相互抵触。事实是：多杰雄登的修持广泛流传，它甚至从西藏流传到处在南部的不丹，还被竹巴噶举教派所取，纳入他们的经典及教法之中。
摘自夏仲晋美诺布文集
ན卷
夏仲晋美诺布文集的“那”（ན་）卷为“众护法祈请文·事业满愿”。众护法就包括大黑天、吉祥天母、长寿五姐妹等护法。 多杰雄登也包括其中。此卷长50页，由四世夏仲晋美诺布亲自撰写。
点击这里下载ན卷。
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点击这里下载ན卷。
ཕ卷
夏仲晋美诺布（四世夏仲仁波切）文集的“帕”（ཕ་）卷集合了他专为超过25位佛教护法撰写的酬供文。其中一篇就是多杰雄登的酬供文。
点击这里下载ཕ卷。
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点击这里下载ཕ卷。
来源：Buddhist Digital Resource Center
夏仲晋美诺布的文集取自Buddhist Digital Resource Center。它是美国一个非盈利
团体，专门探寻、保存、整理和流通藏传佛教文学。点击图片放大。
Buddhist Digital Resource Center 网站上刊登的夏仲晋美诺布文集的完整清单。
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Buddhist Digital Resource Center网站上列出夏仲晋美诺布的别名名单。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》
（Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1）
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竹巴昆列（竹列）转世传承
竹巴昆列（1455-1529年）
拉尊的主要弟子，不丹“疯行者”贡嘎勒巴
竹巴昆列是不丹人生殖力之守护者及广受爱戴的佛教大师。他是流浪在那片土地上，行为最怪异的宗教人士之一，人们普遍相信他是大成就者夏瓦日巴的转世。
竹巴昆列画像，点击放大。
这位“疯行者”离经叛道的行为，包括其风流及醉酒事迹，直到今天依然是不丹人津津乐道的口述历史。人们常称此为体验式教导。他富有想象力的怪异行为也成了许多生育及性能力相关仪式的来源。事实上，与他相关的寺院——位于普那卡的切米拉康，已经成为不育女士的热门朝圣地。
他著名（具争议性）的事迹包括降伏恶魔及魔女并将他们转化为佛教护法、勾引美丽女人以激发她们的修行潜质、宰杀动物作为食物后再让它们重生、根据某些家庭的道德行为给予加持或谴责、创建生殖器绘画和塑像传统、以粗俗话语编写心咒引领修持者取得修行成就，甚至包括在大庭广众前赤身裸体及撒尿在唐卡上等。无论如何，他最终还是让跟他有缘者都生起虔诚的信心。
人们普遍相信竹巴昆列并没有圆寂，而不过是将他的心识转移到拉萨大昭寺的觉沃仁波切像里，至今依然等待着适当时机重返世间利惠众生。
与竹巴昆列相关的寺庙——切米拉康，是不育女士们的热门朝圣地。
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-1）出版者：堪布舍珠丹津，2013年。
文殊菩萨化身耶喜仁钦是竹巴昆列（贡嘎勒巴）的曾祖父。他有三名儿子：金刚手菩萨化身的南喀贝桑，观音菩萨化身的喜饶桑波，以及多杰嘉波。
就如同大成就者夏瓦日巴一样，竹巴昆列的图像常显示他一手
拖着一只猎犬，一手提着弓箭。
多杰嘉波有一子，名囊索仁钦桑波，他与明妃贡莫芪生下一子，名哲旺嘉波。这孩子生于1455年（藏历第八饶迥木猪年），自小就显示出转世者的种种征兆，后来出家并取名贡嘎勒巴。
约七岁那年，竹巴昆列（贡嘎勒巴）开始卷入不丹寺院产权事务。其叔父制造争端，导致竹巴昆列（贡嘎勒巴）的父亲囊索仁钦桑波被杀。后来，其母改嫁成为竹巴昆列叔父的妻子。
父亲被杀后的六年里，竹巴昆列成了日蓬昆桑的仆人。那时候，他心想：“如果我不修持佛法，我的生命即将白白浪费。”抱持着这个想法，他动身前往卫区。当时他将日蓬昆桑送给他的一串由50块琥珀制成的念珠和一个绿松石制成的耳环送给了他的姐姐，并将美丽的黄色赭石马送给其担任倒茶工人的姑丈桑波。
将这些物品送出去之后，他就开始远行多处。他在热龙短暂停留，接受由嘉旺杰的侄儿传授主要来自不丹传承的教诲。然而，他主要还是从其上师拉尊贡嘎秋阳（嘉旺杰的直系弟子）那里接受大部分的教诲，包括语法（藏文：བརྡ།）、脉轮（藏文：རྩ།）和心要三部（藏文：སྙིང་པོ་སྐོར་གསུམ།）教诲。另外，他还从格隆索南确登那里接受了大手印、六循环一味及拙火教诲。
竹巴昆列的另一画像
他从喇嘛聂宁确吉那里接受了优婆塞戒（居士戒）和沙弥戒，再从夏鲁堪饶巴那里接受了比丘具足戒。后来，他也陆续从贡波桑杰等多位博学的利美大师处接受了完整的佛陀教法。
竹巴昆列在许多圣地如布加（藏文：སྤོས་སྐྱར།）居留，掌握了佛陀完整的显、密教诲。他不只是在字面上了解佛陀的话，也完全觉悟了佛法的深意。他看到密续戒律包含三套戒律（别解脱戒、菩萨戒和三昧耶戒），并意识到保护个人的心识（而非外在）才最为重要之后，竹巴昆列决定还俗，除下三法衣用来供养三宝。
无论心中升起什么念头，竹巴昆列依然毫不动摇。他示现出疯子的行径。25岁那年，他前往卫、藏、阿里、安多、康、加热、达波、工布、南方门域的四处堡寨（Lhomon Khashi）和其他弟子的居住地。无论众生需要什么，他都会尽量帮助，如解决土地相关危机等。他给没有水的地方提供水；为没有钱的地方提供财富；让没有儿子的人生育儿子；为没有佛法的地方提供佛法；在没有道路的地方提供道路等。他所示现的神通和神迹无可计数。
那时候，藏宁赫鲁迦（后藏疯行者）比竹宁竹巴昆列年长四岁（贡嘎勒巴；“不丹疯行者”），而竹巴昆列又比卫宁贡嘎桑波（前藏疯行者）年长四岁。这三位疯行者（藏文：སྨྱོན་པ་གསུམ།）碰巧在同一时间聚在一起，共同前往扎日（拉萨东南部一处圣地）附近的地方。
西藏扎日地区
他们一致同意该留下一些印迹，好让未来的信徒能生起信心。藏宁赫鲁迦在石头上留下了自己的脚印；卫宁贡嘎桑波对藏宁赫鲁迦说：“既然你能在石头上留下脚印，我也能留下我的手印。”对他而言，在石头上留下手印，就如同在泥泞上留个印那么简单。
竹宁竹巴昆列说：“我的狗也能在石头上留下印迹，你们所做的并没什么大不了。”竹宁竹巴昆列于是牵来一只狗，让它的爪子在石头上留下一个脚印。
他们在石头上留下的印迹，至今依然清晰可见。许多故事均记载了这三位疯行者所示现的大成就者之品德、事迹及伟大事业。
最后，竹宁竹巴昆列终于抵达热龙地区，并会见了阿旺确嘉。阿旺确嘉对竹宁竹巴昆列说：
“竹巴昆列，你现在年纪已大。
年迈之年的你，不应长期跋涉。
你该留守在一个地方。至于你的一切日常需要等，
I我将为你提供。
竹巴昆列答应了，并毫不动摇地坚守自己的承诺。他在布加培（Poskyar Pel）的居所逗留了短时间，并进入三摩地（禅定）。
后来，当他的檀越（施主）邀请他到囊卡切（Nangkatser）的时候，一道彩虹散落在竹巴昆列的右脚。当时每一个人都见证了这个奇景。竹巴昆列意识到这是他不久于人世的征兆，于是就在其子辛炯竹扎（Zhingkyong Drukdrak）的突隆郎巴寺（Thodlung Lampar Monastery）逗留了几天。在藏历第九饶迥铁马年（1510年）一月十五日月圆之日，竹巴昆列示现疲累迹象，随后圆寂，享年56岁。
竹巴昆列像
有些人说，竹巴昆列一直活到115岁，在藏历第十饶迥铁马年才圆寂。然而，竹巴昆列圆寂时伴随在侧的阿旺确嘉却证实竹巴昆列是在藏历第九饶迥铁马年圆寂。
竹巴昆列圣体荼毗后，人们在灰烬中找打了舍利和本尊图像，并将它们供奉在大银舍利塔内。
大师的教诲和传承由两位明妃之子继承：第一明妃热龙尊玛哲旺贝松之子辛炯竹扎，以及第二明妃洛巴贝桑布次之子阿旺丹津。
后来，这三父子（藏文：ཡབ་སྲས་གསུམ།）的传承和由其衍生的许多传承，造福了洛巴和西藏两地的竹巴传承。竹巴传承对这三父子的贡献十分感恩。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第273页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第274页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第275页。
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来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》；第276页。
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竹旺丹津桑波
竹巴昆列（竹列）之第三任转世
竹巴昆列转世传承。点击图片放大。
略传
摘自《珍文宝藏：竹巴传承圣哲 – 学者传记卷二》（Jewel Treasure of Elegant Writings: Biography of Saint-Scholars of the Drukpa Lineage Volume-2）出版者：堪布舍珠丹津，2013年。
嘉旺帕桑旺波有三位直系祖古弟子，其中一位为竹旺祖古阿旺丹津桑波，也被称为竹托仁波切。他是竹巴衮钦贝嘎直系弟子竹宁竹巴昆列的转世。他生于一个服侍贵族的仆人家庭，曾示现出具成就者的非凡迹象，如将羊腿挂在太阳光线上等。
庄严的释迦牟尼佛（中间）、莲花生大士（左上）及宗喀巴大师（右上）。底下的护法神为（从左至右：四面大黑天、多杰雄登、吉祥天母、多杰卓罗。
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因此，嘉旺帕桑旺波在藏历水狗年于东部边界地方，根据其所显示的征象认证他为竹托仁波切，并供养了许多礼品给他父母，用来取悦他们，以便可以带走他们的儿子（这是为转世者父母献供养，以便他们允许自己的儿子被带回寺院的传统）。接着，他接受了剪发仪式，被赐名阿旺丹津桑波。喇嘛营（藏文：སྒར།）的管理者则供养他僧袍和其他日常必需品。
后来，在藏历铁羊年，他被选为贝吉那炯地区的密续上师（藏文：རྡོ་རྗེ་འཛིན་པ།）。在藏历木猪年冬季四月的一个吉日，他在具解脱阿罗汉智的格隆确吉米庞罗卓、嘉旺贝嘎和其他具足正见的僧人面前，接受尊敬的堪布嘉旺卓培桑杰帕桑旺波授予比丘具足戒。
寺院住持私下将吉祥天母灌顶（藏文：རྗེས་གནང་།）、大手印指示，衮钦贝玛嘎波著作集口述传承等传授给永津祖古和竹旺祖古，他们均一一根从。他还凭记忆念诵时轮金刚略论，并完成学习。竹旺祖古从楚扎聂扎贝桑等多位大师那里接受许多佛法教诲。
他因自小就展现出成就者的种种迹象，且一生都是谦虚、刻苦的藏红袍僧人而著称。为了让人们信服，他还在培里成立了一所寺院，从事大量的佛法事业。
第五世竹旺贡嘎明就多杰写了一篇祈请竹旺祖古丹津桑波的祈愿文:
时轮金刚
མཐའ་ཡས་རྨད་བྱུང་སྙིང་རྗེའི་གཞན་དོན་ལ། །
ལྷག་པར་དགྱེས་ནས་རྣམ་མང་འགྲོ་བའི་ཁམས། །
ཡང་དག་ངེས་གསང་བདུད་རྩིས་བརླན་མཛད་པ། །
ངུར་སྨྲིག་འཛིན་པ་ཆེ་དེར་གསོལ་བ་འདེབས།
大悲广做无量利众行，
善巧施教随顺诸根器，
究竟甘露圆满度有情,
伟大藏红袍僧我祈请。
竹旺祖古的这份传记十分罕见。其来源是由洛千培杰旺波所著的《嘉旺帕桑旺波传》。无论如何，有关他准确的出生与圆寂日期方面的资料依然缺失。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷二》；第544页。点击图片放大。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷二》；第545页。点击图片放大。
来源：《珍文宝藏：竹巴传承圣哲 – 学者传记卷二》；第546页。点击图片放大。
竹旺丹津桑波的多杰雄登祈愿文
竹旺丹津桑波为多杰雄登撰写的祈愿文，可见于《多杰雄登事业劝请：心愿速召》（藏文：རྡོ་རྗེ་ཤུགས་ལྡན་རྩལ་གྱི་གསོལ་ཁ་འཕྲིན་ལས་འདོད་འཇོ།；英：Petition to Dorje Shugden Tsel: Granting All Desired Activities）一文，它是组成多杰雄登文集的一部分（ཀ་卷，第283 -296页）。这是关于多杰雄登最早期也最重要的文著之一，由成就主竹旺丹津桑波和博学萨迦大师摩钦贡嘎伦珠合著。
长达14页的《多杰雄登事业劝请：心愿速召》由竹巴噶举大师竹旺丹津桑波及萨迦大师摩钦贡嘎伦珠合著。此著作可见于多杰雄登文集ཀ་卷，第283 -296页。
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在文末清晰可见作者为竹列（竹旺丹津桑波）和摩钦（摩钦贡嘎伦珠）。
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竹旺丹津桑波所著的14页文中，包含多个证实多杰雄登体性为守护佛法的圆满证悟者之偈颂。譬如，在仪轨的最初写着：
如是自法王“扎”字化现的广阔虚空中，
示现威猛幻化主尊多杰雄登。
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在祈请文部分，则写着：
无著净始之体性
不灭天成恒无饰
源自无别愉悦海
孤月当空祈降临观音菩萨降伏域
楞伽红面罗刹地
护佑地域法轮寺
法王眷属祈降临幻化威力降群敌
捍卫教法及信众
尤令密咒护持者
教俗威增祈降临伟大示现四主尊
幻化无数怖畏身
等同世间沙尘数
天尊眷属祈降临
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此仪式文也包括礼赞偈：
介！
威猛迅速佛护法
无敌怖畏身坛城
如日照耀珊瑚山
披荣戴耀若出离
怒德兼并一面具
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值得一提的是，这部最早期的多杰雄登仪式文的作者并非泛泛之辈，而是分别来自两大佛教传承：竹巴噶举和萨迦传承的博学大师。这是竹巴噶举大师为多杰雄登撰写祈愿文的首例，而多杰雄登修持早已作为三王护法（藏文：རྒྱལ་པོ་གསུམ།）被纳入摩钦贡嘎伦珠所属的萨迦传承内。三王护法指多杰雄登、金甲衣护法和紫玛护法。
萨迦传承三王护法：金甲衣护法、多杰雄登和紫玛护法（喀切玛波）。
至今，格鲁传承依然修持这三位护法。
提起这份文著时，伟大的格鲁大师色贡金刚持说：“这些大师已经超越争议，他们作品中的含义涵盖了一切的品德，他们的话语尤具加持力。”事实上，色贡金刚持还将这具有开创意义的仪式文作为其《雄登酬补仪轨》（藏文：བསྐང་ཆོག་རྒྱས་པ།）的基础。
拉萨的布旦康萨是第一所多杰雄登护法殿。
竹旺丹津桑波著的多杰雄登仪式文也被广泛用于五世达赖尊者所建的第一所多杰雄登殿——拉萨的布旦康萨殿，以及雅砻河谷的日乌曲林寺。
蒙古学者洛桑谭丁将竹旺丹津旺波的
多杰雄登仪式文纳入其文著目录中。
金甲衣护法本身甚至在透过神谕降神时，将竹旺丹津桑波的仪式文交给一名僧人，继而传授给蒙古人。这一仪式自此被纳入蒙古学者和大师洛桑谭丁汇编的多杰雄登文著目录中。
有鉴于这文著在西藏、蒙古及不丹所构成的影响，以及其广泛被包括五世达赖尊者（迎请多杰雄登到自己所建的圣殿）在内的许多传承大师，甚至是金甲衣护法接受和认可之前提下，可见多杰雄登修持无疑是有益的。这些噶举、萨迦和格鲁传承的大师，乃至竹旺丹津桑波传承世系断不可能都看错了多杰雄登的体性，而有着全知能力的金甲衣和四面大黑天这等证悟护法更不可能无法看透多杰雄登的真实体性。那些批评多杰雄登者显然都被灌输了错误的资讯，再不然就是带着私心和恶意来刻意污蔑。
色贡金刚持以竹旺丹津桑波的著作
作为其《雄登酬补仪轨》的基础。
此外，透过后来的大师如色贡金刚持、洛桑谭丁和扎雅班智达等人的事业，这份由竹旺丹津桑波所著的仪式文已直接或间接地广被许多喜马拉雅及中亚地区的寺院、高僧、僧人和在家居士所修持。单凭着这些仪式文的普及化、影响力及受欢迎程度，今日人们对多杰雄登修持的批评，已不再只是批评他的修持者，也连带地批评了几个世纪以来曾经汇编、记录、教授及鼓励多杰雄登修持的大师们。
因此，批评多杰雄登即是批评格鲁、萨迦和噶举的主要传承，更是对备受尊敬的竹巴噶举传世者 如竹旺丹津桑波、夏仲晋美诺布和他们可敬的先辈们的不敬。伟大的大成就者竹巴昆列的转世者绝不可能会为一个格鲁的宗派主义护法编写仪式文，这高度觉悟的大成就者之转世也断不可能会鼓励不丹人去供奉一个具有伤害性的邪灵。
面对这些来自竹旺丹津桑波和夏仲晋美诺布的有力证据，我们唯一可能达成的结论恰好跟藏人领导所捏造的多杰雄登负面传闻相反——毫无争议的，多杰雄登与文殊菩萨拥有同一体性，他将会加持、保护和协助以良善的动机来祈请他的每一个人，无论他们是谁、来自何处或信仰任何宗教。
摘自多杰雄登文集
ཀ卷
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点击这里下载全文集。
《珍文宝藏：竹巴传承圣哲 – 学者传记卷一》
（Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-1）
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《珍文宝藏：竹巴传承圣哲 – 学者传记卷二》
（Jewel Treasure of Elegant Writings:
Biography of Saint-Scholars of the Drukpa Lineage Volume-2）
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阅读更多
目录
（免费下载PDF文件）
ཀ卷
༼ ཀ ༽ རིག་པ་འཛིན་པ་རང་ཉིད་ཀྱི་ཚུལ་གསལ་བར་བརྗོད་པའི་གཏམ་ཐར་འདོད་ཡིད་ཀྱི་གདུང་སེལ་ཞེས་བྱ་བ་བཞུགསོ།། ཨེ་ཝཾ་ཤུ་བྷཾ།།
内容摘要：夏仲晋美诺布自传
ཁ卷
༼ ཁ ༽ དཔལ་འབྲུག་པའི་གདམས་ངག་སྡོང་པོ་གསུམ་འདྲིལ་གྱིས་གཙོས་པའི་ཟབ་ཆོས་རྣམས་ཇི་ཞུས་ཀྱི་ཐོ་ཡིག་གསལ་བའི་སྒྲིན་མེ་ཞེས་བྱ་བ་བཞུགསོ།།
内容摘要：嘉贡仁波切喜饶坚赞与绛贝喜饶坚赞授予的教法与灌顶清单
ག卷
༼ ག ༽ ཞབས་བརྟན་གསོལ་འདེབས་ཀྱི་རིམ་པ་འཐོར་བུ་རྣམས་གཆིག་ཏུ་སྒྲིགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：祈请诸上师长寿祈愿文合集
ང卷
༼ ང ༽ ཆབ་ཤོག་ཞལ་གདམས་སྣ་ཚོགས་དང་གསུང་མགུར་ཟབ་མོ་ཆབ་ཅིག་ཏུ་བསྒྲིགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：诗词、信函、歌曲、劝谏集
ཅ卷
༼ ཅ ༽ སྐྱབས་གནས་ཀུན་འདུས་མཚོ་སྐྱེས་རྡོ་རྗེར་བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་ཀུན་བཟང་གྲོང་དུ་བགྲོད་པའི་ཉེ་ལམ་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：上师瑜伽法与莲花生大士
ཆ卷
༼ ཆ ༽ བླ་མ་ནོར་བུ་རྒྱ་མཚོའི་ཆ་ལག་རབ་གནས་དོན་གསལ་མེ་ལོང་གི་ཆོག་ཁྲིགས་བཀླགས་ཆོག་ཏུ་བཀོད་པ་རབ་གསལ་སྣང་བའི་མུ་ཁྱུད་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：法会仪轨
ཇ卷
༼ ཇ ༽ རྗེ་བླ་མ་རང་གྲོལ་བློ་བདེའི་དག་སྣང་གཉིས་པ་སྐུ་གསུམ་རིགས་འདུས་ལ་བརྟེན་ནས་ཚེ་དབང་བསྐུར་ཚུལ་བཀླགས་ཆོག་ཏུ་བཀོད་པ་འཆི་མེད་བཅུད་བུམ་ཞེས་བྱ་བ་བཞུགས་སོ།། ཤུ་བྷཾ་མེསྟུ་ཛཱ་གཏཱཾ།།
内容摘要：依据喇嘛朗卓净观而写的长寿灌顶
ཉ卷
༼ ཉ ༽ ཀློང་གསལ་ཌཱཀྐི་སྙིང་ཐིག་གི་ཆ་ལག་ཚེ་སྒྲུབ་རྡོ་རྗེ་རྒྱ་མདུད་ཀྱི་སྒོ་ནས་དཔལ་ལྡན་བླ་མ་རྣམས་ལ་ཞབས་བརྟན་ཚེ་དབང་འབུལ་བའི་རིམ་པ་འཆི་མེད་རྒྱུན་བཟང་ཞེས་བྱ་བ་བཞུགས་སོ།། ཤུ་བྷཾ་མསྟུ་སརྦ་ཛཱ་ག་ཏཱཾ།། ཧེ་ཧེ་འཕེལ།།
内容摘要：祈请传承上师长寿、长久住世
ཏ卷
༼ ཏ ༽ པད་གླིང་གཏེར་བྱོན་གུར་དྲག་དམར་ཆེན་མེ་ལྕེའི་འཕྲེང་བའི་དྲག་པོ་ཟོར་གྱི་ལས་མཐའི་མན་ངག་ཐུན་མོང་བ་རྡོ་རྗེའི་མེ་ཆར་བཞུགས་སོ།།
内容摘要：贝玛林巴传承红忿怒莲师之弃食子法
ད卷
༼ ད ༽ ལྷ་སྨན་རྒྱལ་མོ་བཀྲ་ཤིས་ཚེ་རིང་མའི་མདོས་ཀྱི་ཆོ་ག་བསམ་འཕེལ་འདོད་འཇོའི་སྙིང་པོ་བཞུགས།།
内容摘要：法会仪轨
ན卷
༼ ན ༽ བཀའ་གཏེར་བསྲུང་མ་རྣམས་ལ་མཆོད་ཅིང་འཕྲིན་ལས་བཅོལ་བའི་རིམ་པ་ཁྲག་འཐུང་ཁྲོས་པའི་གད་རྒྱངས་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：祈请诸护法满事业愿（包括多杰雄登）
པ卷
༼ པ ༽ རྡོ་རྗེ་ཆོས་སྐྱོང་བའི་སྲུང་མ་རྣམས་ལ་རྒྱུན་གཏོར་འབུལ་ཚུལ་ཁྱེར་བདེར་བཀོད་པ་ནམ་མཁའ་མཛོད་ཀྱི་སྤྲིན་ཞེས་བྱ་བ།།
内容摘要：向诸护法献供食子仪轨
ཕ卷
༼ ཕ ༽ དཔལ་ལས་ཀྱི་མགོན་པོ་སྲོག་བདུད་ནག་པོ་མཆོད་པའི་ཆོ་ག་ཉམས་པ་ཚར་གཅོད་དཔའ་བོའི་འཇིགས་གླུ་ཞེས་བྱ་བ་བཞུགས་སོ།།
内容摘要：诸护法法会仪轨（包多杰雄登在内）
- 910-930页： 祈请多杰雄登满事业愿（རྡོ་རྗེ་ཤུགས་ལྡན།）
བ卷
༼ བ ༽ འཁྲུལ་ཉམས་རྨི་ལམ་སྣང་བར་ཅི་ཤར་དྲན་གསོར་འགོད་པ་ལྗོན་པའི་སྒྲ་དབྱངས་ཞེས་བྱ་བ་བཞུགས་སོ། ཤུ་བྷཾ་མསྟུ་ཛ་ག་ཏཾ།།
内容摘要：夏仲晋美诺布梦境记录
摘自夏仲晋美诺布文集
ཀ卷
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更多精彩链接：
- 嘉杰林仁波切修多杰雄登护法
- 达赖尊者会如此说吗？
- “The Tribune”发表达赖喇嘛计划访问中国的新闻！
- 多杰雄登：关于我们的故事
- 在多杰雄登面前，西藏众喇嘛是否失效了？
- 西藏流亡政府人民议会议员丹巴雅培发表反对乃琼护法的谈话
- 西藏领导的最新反雄登视频
- 做真实的自己
- 达赖尊者、中国和多杰雄登
- 十四世达赖尊者与多杰雄登
- 萨迦传承中的多杰雄登传承持有人：索南仁钦及贡噶罗卓
- 萨迦传承与多杰雄登
- Wonderful Bhutan
- The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
- འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
- Kyabje Chatral Sangye Dorjee Rinpoche
- Dorje Shugden lineage holders in the Sakya tradition: Sonam Rinchen & Kunga Lodro
- The Sakya Lineage & Dorje Shugden
- Sakya Trizin’s Dorje Shugden Prayer
- 39th Sakya Trizin Dragshul Trinley Rinchen
- Panchen Lama’s Dorje Shugden Puja text
- Dalai Lama’s Controversial Thoughts About Four-Faced Mahakala and Setrap
- 10 Holy Dorje Shugden Statues around the World
- The 14th Dalai Lama’s prayer to Dorje Shugden
- Markham makes it illegal to ban Dorje Shugden（芒康县政府立法严禁人们禁止多杰雄登的修持）
- Kyabje Ling Rinpoche does Dorje Shugden | 嘉杰林仁波切修多杰雄登护法
- Powerful Qualities of Dorje Shugden in Memes
- The Truth About Who Saved the 14th Dalai Lama
- Incense Offering to Dorje Shugden
- Updated: Dorje Shugden Teaching Videos
- Disharmony Within the Sakya?
- Shangmo Dorje Putri – the Bamo of Sakya
- Dharma Protectors of Tibetan Buddhism
- Karma Kagyu’s Lodreu Rabsel Rinpoche Asks the Dalai Lama for Religious Freedom
- The Prophecy of the 16th Karmapa
- Who is Kache Marpo?
- Nechung – The Retiring Devil of Tibet
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
Throne seat of Zhabdrung Jigme Norbu at Gorinang Monastery in Paro
(From Facebook)
The seat of Zhabdrung Jigme Norbu. Here is what I found out from a short study.
High Lamas can manifest in different forms, such as the Mind emanation, Body emanation or Speech emanation. Jigme Norbu was a layman who was recognised as the Mind emanation of Zhabdrung Ngawang Namgyal (1594-1651).
Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had become part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).
After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.
He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.
Later, Jigme Norbu returned to Gorinang, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.
Source: Kardo Petsher FB
Throne seat of Zhabdrung Jigme Norbu at Gorinang Monastery in Paro
(From Facebook)
The seat of Zhabdrung Jigme Norbu. Here is what I found out from a short study.
High Lamas can manifest in different forms, such as the Mind emanation, Body emanation or Speech emanation. Jigme Norbu was a layman who was recognised as the Mind emanation of Zhabdrung Ngawang Namgyal (1594-1651).
Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had become part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).
After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.
He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.
Later, Jigme Norbu returned to Gorinang, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.
Source: Kardo Petsher FB
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]
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尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
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.
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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
Why does Bhutan’s lama Dzongsar Kyentse Rinpoche behave and dress in a way that makes people lose faith in Buddhism and it’s teachers? ? Why do some Bhutanese accuse other lamas badly when they pray to Dorje Shugden. Look at Dzongsar Kyentse Rinpoche who makes so many lose faith in Buddhism. Why doesn’t the Je Khenpo of Bhutan tell Dzongsar Kyentse to behave nicely and like a teacher? ?Why is Dzongsar Kyentse Rinpocihe friends with the evil Sogyal Rinpoche? Why does Dalai Lama keep quiet about them?
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
This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
“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 harmed by an evil spirit… Which one is it? Can he 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
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
谢谢仁波切这篇分享。
在这文章里我们看到了美丽的国土因为有了一位热爱佛法的国王 Songtsen Gampoh 建了寺庙，迎请了莲花生大师到此弘扬佛法。
而且我们也很清楚了解到整个不丹的成长过程。
原来大家非常尊敬的 Zhabdrung Rinpoche 也为了多杰雄登护法些祈愿文， 而且还是两篇。所以这样证明了多杰雄登护法不只是格鲁派的护法， 它可以是各大派的护法， 因为在祈愿文里也有说多杰雄登是 the king of dharma protector。而且也有在祈愿文里有一段为多杰雄登护法做出朵玛供养。
所以 CTA 的说法是错的。
大开眼界， 不丹另外还有一位备受大家尊敬的 mahasidha Drukpa Kunley 与 萨迦派的喇嘛合力写了一篇祈愿文， 而且也说明了多杰雄登护法是证悟的护法也是来保护佛法。
如今这些祈愿文都在西藏拉萨， Trode 由于法会。
所以这篇文章分享非常的给力！ 让我们打开眼界！
谢谢仁波切与团队做了那么多的资料调查。
Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche
Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s
Amazing post!!!!!
Dear friends, For months we have been working on this BEAUTIFUL
and meaningful mural in Kathmandu, Nepal. Please click here to
enjoy the many stunning pictures of this mural:
https://bit.ly/2LgOj8J
Tsem Rinpoche
Nice short video of a new LED signage reminding us of who we can go to for blessings in case of need: https://www.youtube.com/watch?v=EBwrkaKUoH0
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
历史记载着不丹竹巴噶举的上师事实上有修持护法多杰雄登的法门。第三世竹旺丹津桑波为多杰雄登撰写题为“金刚具力尊酬供祈请•事业满愿”的酬供文，这篇酬供文能在多杰雄登全集中找到的。还有四世夏仲晋美诺布（夏仲阿旺朗杰之转世）的文集中也收录了为多杰雄登撰写的两篇祈愿文。
如此看来，多杰雄登护法并不是只是格鲁教派的护法神，不丹竹巴噶举、萨迦派和宁玛派也有修持。可见多杰雄登护法是位圆满的出世间护法，各个教派的上师们都推广这个修持，好让更多人能够受惠。我们有幸跟随着根本上师，可以从上师得到多杰雄登的修持法，就应该好好地守住这个修持。没有任何人，不管他的地位有多高或名声有多好，他们都不能推翻根本上师赐予我们的修持法和教诲。