Trijang Rinpoche is Very Clear on this Subject

From Music Delighting the Ocean Of Protectors

by Kyabje Trijang Dorjechang | Root Guru of most Gelugpa Lamas alive today, including the Dalai Lama, who relied upon Dorje Shugden as his Protector until his death

Some, who have fallen under the influence of the demon of the partisanship, think and say that this supreme Deity, the great emanated Dharmapala, is no different than an ordinary gyalpo or tsen spirit who has an inferior form as a result of being a monk or lay person who died with bad karma.

Leave aside relying upon him as a Protector, they even deride others who do so. There are some, indeed, who echo such claims knowing nothing about it. Yet all this talk is nothing but babbling speculation. Why?

Because this great guardian of the teachings is well known to be the precious supreme emanation from Drepung monastery’supper house, Dragpa Gyaltsen, arising in a wrathful aspect. The proof is unmistaken.

Tulku Dragpa Gyaltsen, as is taught in the lineage, was the final birth in a reincarnation lineage that included the Mahasiddha Birwawa, the great Kashmiri Pandit Shakya Shri, the omniscient Buton, Duldzin Dragpa Gyaltsen, Panchen Sonam Dragpa, and so forth; this is proven by valid scriptural quotation and reasoning.

These great beings, from a definitive point of view, were already fully enlightened, and even to common appearances, every one of them was a holy being that attained high states of realization. What worse karma could there be than denying this and asserting that he was born in the preta (spirit) realm?

‘Therefore, for holy beings it is not at all far-fetched that they might show themselves in a wrathful form out of the power of compassion and prayer for the sake of a special purpose, and it should be recognized that they are emanations of Buddha’s inconceivable secret qualities. But for them to take birth as a sky-wandering preta through the force of negative throwing karma like an ordinary preta would be utterly impossible.

To say it were possible would be to deny the validity of the natural law of cause and effect. Why? From the definitive point of view those holy beings are fully enlightened. Moreover, even from the common point of view they attained high states of realization in reliance upon guarding their moral disciplines as they would their eyes, from youth onwards throughout their lives.

To say that a causal factor of pure ethical discipline could result in rebirth in a lower realm of existence would be to assert that actions performed could be wasted; that one could experience the results of actions not performed by oneself; and that such scriptural statements as “From generosity, wealth, from ethics, happiness, are invalid and so forth. As a consequence, one would be turning ones back on Buddha’s teachings as a whole.

“Furthermore, from the definitive point of view, that these holy beings were already fully enlightened innumerable ages ago, is clear if one examines the accounts of their lives, and if one were to say that a fully enlightened being could take birth as an ordinary gyalpo or tsen spirit, then one would be asserting that degeneration is possible from the state of full enlightenment or that someone could be both fully enlightened and an ordinary preta at the same time!

Or else, one would have to say that the accounts of those great beings lives are worthless. A mountain of absurd consequences, previously non-existent distorted ideas, would have to be accepted.

See the complete text of Music Delighting the Ocean Of Protectors in English or Tibetan.

(Source: http://wisdombuddhadorjeshugden.blogspot.com/2008/06/trijang-rinpoche-is-very-clear-on-this.html)

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4 total comments on this postSubmit yours
  1. Kyabje Trijang Rinpoche’s argument is perfectly logical and therefore it can be accepted as the truth. If we believe in the law of cause and effect, it is impossible for enlightened beings to be reborn as ordinary spirits. We must not fall victim to what Trijang Rinpoche called “the influence of the demon of the partisanship.”

  2. Kyabje Trijang Rinpoche very convincingly asserts that the great Dharma Protector Dorje Shugden is the ‘supreme emanation’ of Dragpa Gyaltsen, ‘arising in a wrathful aspect’, as a guardian, to fiercely and effectively protect the teachings of the Dharma King, Lama Tsongkhapa. He, very logically and unmistakably, grinds to dust the ‘babbling speculations’ of those who allege that Dorje Shugden is an ordinary preta being. He presents the following very clear and precise arguments for this:
    1)Tulku Dragpa Gyaltsen is ‘the final birth in a reincarnation lineage’ that included Mahasiddha Birwarna and other great holy beings.All were fully enlightened and ‘even to common appearances’ they were all great Masters who had attained high states of realizations.This in turn is proven by ‘valid scriptural quotations and reasoning.
    2)To say that such a fully enlightened being, like Tulku Dragpa Gyaltsen,has taken rebirth as a preta, because of negative throwing karma, is ‘impossible’: this would negate the ineluctable universal and natural law of cause and effect. Holy Beings, like those of Dragpa Gyaltsen’s lineage, had attained full enlightenment because of ‘fiercely guarding their moral discipline as they would their eyes’ from youth onwards and through all their lives.(They had also attained ultimate Bodhicitta and all the six Perfections).
    To say that ‘a causal factor of pure ethical discipline’ had resulted in rebirth as a preta (for this holy being) would be to assert that the performance of all virtues,like moral discipline,giving, joyous effort and patience, could all be wasted and could translate into a negative cause leading to rebirth in the lower realms; this, in turn,is to deny and turn one’s back on ‘the Buddha’s teachings as a whole’.
    3) Again, to say that Enlightened Beings can be born as an ordinary ‘gyalpo or tsen spirit’ is to assert ‘that degeneration of Enlightened Beings is possible or to say that Fully Enlightened Beings can be both Fully Enlightened and be an ordinary preta at the same time’. This would defy logic, reason and ,above all, refute the validity of the scriptures and the recorded life stories of the Enlightened Being. In fact, it would be to declare these as ‘worthless’.
    Thus Trijang Rinpoche, without the shadow of a doubt, shows that the Dorje Shugden’s practice is clearly the practice of an Enlightened Being, a compassionate Dharma Protector, and not the misplaced worship of a hungry ghost.

  3. Having read Trijang Rinpoche’s great work on Dorje Shugden ‘Music Delighting The Ocean of Protectors’, I wish to comment here on the superbly skillful and logical manner in which Trijang in the last section shows why he abhors partisanship which has divided people into the pro-Dalai Lama camp and the pro-Shugden camp( here, he calls it a “demon”).
    He shows how we, ordinary beings apply our habituated labelling of ‘friends’ and ‘enemies’
    to Holy Beings like the Dalai Lama and Dharmapala Dorje Shugden under the “influence of our (ingrained) attachments and hatred”. As a result of this labelling, we sharply veer towards and strongly support and help our ‘friend’(the Dalai Lama or Dorje Shugden) and sharply veer away from our ‘enemy’( the other of the two) whom we condemn and whose supporters even hurt. When we do this towards these great and Holy Beings, we are obscuring the increase of their enlightened deeds and creating the negative karma to experience tremendous great suffering.
    The second point he presents on why we should be non-partisan, is mind-blowing(to say the least), yet equally logical and valid. It is that we, ordinary beings- through our limited, narrow and “common” perception of people and things- are actually seeing illusions and displays, not the reality( of enlightened behavior). Thus we see Holy Beings as displaying jealousy and resentment towards each other and consequently hurting and harming each other.This is because we are seeing them out of our deeply habituated faulty projections.What these Holy Beings are actually doing is using “wrathful activities” so as to “cause the increase of (the other) Holy Being’s (enlightened) deeds”. We see them as performing hurting and destroying activities against their ‘enemies’ as we humans would do against our enemies.
    In the same vein, we are also seeing Dharma Protectors, like Dorje Shugden and Nechung, as rivals and competitors, harbouring resentment and jealousy against each other. Again, we are manifesting our deeply habituated projections of them, arising from our faulty minds, minds of discrimination, attachment and aversion. If we persist in seeing them as such , how can we take refuge in them and rely upon them as Dharma Protectors?

  4. Trijang Rinpoche says Dorje Shugden is the emanation of Drakpa Gyaltsen, Panchen Sonam Drakpa and so on. These are highly enlightened beings who have been practicing the Six Paramittas perfectly in all their rebirths. Then Dorje Shugden don’t have to be called a demon or a spirit. If you have practiced the Six Paramittas perfectly you would have the qualities of an enlightened being to become a Buddha. If Dorje Shugden considered as an enlightened being is a Spirit or demon then all the other Buddhas are also called demons or spirits. Then there will no Buddhas only spirits or demons around.

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.…Instead of turning away people who practise Dorje Shugden, we should be kind to them. Give them logic and wisdom without fear, then in time they give up the ‘wrong’ practice. Actually Shugden practitioners are not doing anything wrong. But hypothetically, if they are, wouldn’t it be more Buddhistic to be accepting? So those who have views against Dorje Shugden should contemplate this. Those practicing Dorje Shugden should forbear with extreme patience, fortitude and keep your commitments. The time will come as predicted that Dorje Shugden’s practice and it’s terrific quick benefits will be embraced by the world and it will be a practice of many beings.

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