Recognised by the Sakyas

The sacred relics that were left behind by the cremation fire were placed inside eight types of stupas, which were all made of silver. These were then brought to Drepung Upper Residence but strange voices and squeezing sounds were heard to arise from the relics.

Following Nechung’s instructions, the Desi took the relics out of the stupas and placed them inside a wooden box that was then cast into the Kyichu River. It eventually came to rest in lower Lhoka Dol, which is known today as the White Spring of Dol.

The “spirit” of Tulku Drakpa Gyeltsen initially travelled to Tashi Lhumpo hoping to meet his Guru, Panchen Lobsang Chokyi Gyeltsen. However, the Horse Lords of Vaishravana, who stood encircling the monastery, barred access to the monastery.

The “spirit” then traveled to Sakya, led by imprints of his previous life as Sakya Pandita. The patriarch of Sakya at that time, Dagchen Dorje Chang Sonam Rinchen, recognised and enthroned him as a Dharma Protector and Kunkhyen Ngawang Kungo Lodroe then composed a praise to him. Dorje Shugden practice flourished henceforth in the Sakya School until recent times.

However, back in Lhasa, the calamities that had hit the capital continued to intensify. Even the Dalai Lama was affected – he beheld many inauspicious apparitions that seemed to plague and disturb him.

When the Dalai Lama gave an initiation, the initiation torma fell on its own accord without the slightest breeze. When he was served meals, the plates of food would overturn for no reason; he couldn’t even drink a cup of a tea without the teacup shaking from disturbances. One time, it even seemed that the entire Potala Palace was rocking back and forth.

The Dalai Lama sensed that all these occurrences were bad omens. “We have wronged Tulku Drakpa Gyeltsen,” he said. “He has died and become a raging, evil spirit.” The Dalai Lama resolved to destroy this spirit using tantric rituals.

The first ritual, a wrathful fire puja, was performed by the 5th Dalai Lama himself. The ritual failed because the Dharma Protector Setrab manifested a miraculous monastery on top of the mountain, which rocked the Potala Palace; this distracted the Dalai Lama from his ritual and the “spirit” was freed.

The 5th Dalai Lama then contracted other very powerful tantric masters of the Nyingma tradition, such as Dordrag Rigtzin, Minling Terchen and Gadong Ngarampa, to perform similarly deadly rituals to destroy the “spirit” of Tulku Drakpa Gyeltsen.

However, all of them failed too as Setrab would manifest more distractions to pull the Lamas’ attention away; or when they were able to attract the spirit onto the ritual ladle, to be burned in the fire puja, they were unable to destroy him in the fire. Whenever the Nyingma Lamas dipped the ladle into the fire, an indestructible image of Yamantaka would arise instead, and stand atop the ladle.

Such magical incidents revealed the true nature of Tulku Drakpa Gyeltsen, which is that he is one with Yamantaka, the wrathful emanation of Manjushri, Buddha of Wisdom. The nature of Yamantaka is beyond death and rebirth, as he is fully enlightened. This was why neither the Dalai Lama nor Nyingma Lamas were able to destroy this “spirit”.

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2 total comments on this postSubmit yours
  1. Many bad omens were experienced in Lhasa after the murder on Tulku Drapka Gyeltsen’s and the Dalai Lama himself could not live peacefully anymore.

    Even H.H. the Dalai Lama himself could not destroy the “spirit” of Tulku Drakpa Gyeltsen through a Fire Puja! Setrap distracted him. And also very experienced Nyingma Lamas were not able to destroy the “spirit”.

    This is clear evidence that Dorje Shugden is enlightened – and He is one with Yamantaka and Manjushri. Setrap is in the Mandala of Dorje Shugden and Setrap is one with Amithaba.

    How precious that we can pray to such a holy Protector!

  2. Considering that Dorje Shugden was recognised by the Sakya before he was formally enthroned as a Gelug protector, there are several things that provoke questions in my mind:
    - Why then the current 41st Sakya Trizin denied the fact that his predecessors considered Dorje Shugden as an enlightened Dharma protector and the practice was widespread within the Sakya school
    - Why the CTA keep insisting that Dorje Shugden practice is exclusive to the Gelugpa and therefore it is sectarian.

    When we learn more about the issues, we realise that the comments made by Dorje Shugden opponents do not make sense

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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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