by Brunhild Hekate

In the middle of a whirling palace of black wind… is the Great King with a body red-black in colour, one face two hands, the right holds a club aloft to the sky and the left a skull cup filled with blood and a human heart. On the head a lacquer hat is placed, riding a black horse surrounded by inconceivable emanations… to the Dhamapala King Shugden Tsal, together with attendants… ~ Sakya kangsol, based on an earlier text from the 19th century.

A History of Dorje Shugden in the Sakya Tradition

The Sakya lineage holders are emanations of Avalokiteshvara and Manjushri and their family lineage is famously divine. Practices within the Sakya lineage are passed down from father to the eldest son, ensuring the continuity of the lineage across generations, pure and accurate. Similarly, the practice of Dorje Shugden has been passed down within the Sakya lineage for several generations until recently, when the practice lost its popularity due to political expediency.

Morchen Kunga Lhundrub

Historically, the Sakya School of Tibetan Buddhism has viewed Dorje Shugden as an enlightened being. Dorje Shugden was first practised by the Sakyas in the early 17th century, beginning with the Sakya Kangsol written by Morchen Kunga Lhundrub (1654–1728), who was Sakya’s most precious Tantric and Lamdre Lineage holder. He wrote praises to Dorje Shugden as an enlightened being, and composed some of the earliest descriptions of the iconography and activities of Dorje Shugden and his four cardinal emanations.

Morchen Kunga Lhundrub was also the first to describe Dorje Shugden as being seated on a lion throne. Prior to this, the Sakya Kangsol refers to Dorje Shugden as Dorje Shugden Tanag, or Dorje Shugden Riding a Black Horse, one of the forms of Dorje Shugden unique to the Sakyas.

Paintings, thangkas and murals of Dorje Shugden Tanag were found in Sakya Monastery located in Tsang, Tibet before the turn of the 20th century.

Main temple of Sakya, Lhakang Chenmo

Northern Sakya Seat, Tibet

Southern Sakya Seat, Tibet

The 30th Sakya Throneholder Sonam Rinchen

Dorje Shugden was inducted into the pantheon of Sakya protectors by the 30th Sakya Trizin Sonam Rinchen (1705-1741), who strongly propitiated the form of Dorje Shugden riding a black horse. Sonam Rinchen later placed Dorje Shugden together with two other Protectors, Dorje Setrab and Tsiu Marpo, and these three principle protectors were collectively known as the “Three Kings” (Gyalpo Sum).

Dorje Shugden, one of the Three Kings, is part of the Sakya pantheon of Dharma Protectors

The 31st Sakya Throneholder Sachen Kunga Lodro

Sakya Kunga Lodro

Sachen Kunga Lodro (1729–1783), a great master of the Sakya tradition and the 31st Sakya Trizin, is believed to have been an incarnation of the great Sakya Pandit, Buton Rinchen Drub and Shakya Shri, a Kashmiri Pandit in the line of Sakya masters of Dorje Shugden’s lineage. One of Shakya Shri’s predecessors, an Indian master named Jetari, was also Atisha Dipamkara’s guru.

Sachen Kunga Lodro received all the transmissions of Dorje Shugden, amongst others, from his father, Sonam Rinchen, and it was he who fully culminated the various rituals of Dorje Shugden, combining the lineages received from his father with those of Morchen Kunga Lhundrub. Sachen Kunga Lodro clearly carried on the tradition of his father, praising Dorje Shugden as an enlightened protector, .

Sachen Kunga Lodro also wrote a wrathful torma offering to Dorje Shugden called ‘Swirl of Perfect Sense Offerings‘. This ritual was later used by Kyabje Pabongka Rinpoche as part of his ‘Melodious Drum Victorious In All Directions‘, one of the most well-known rituals to Dorje Shugden. Thus, the source of some modern-day Dorje Shugden practices can be traced to the Sakya school. The text written by Kunga Lodro has also been included in the latest edition of the Dorje Shugden bebum, published by Lama Gangchen Rinpoche.

The 32nd Sakya Trizin Wangdu Nyingpo (1763–1809) depicted in this 19th century thangka, with Dharmapala Chitipati (left) and Dharmapala Dorje Shugden (right)

A close up of Dorje Shugden Tanag

The complete thangka. At the top are the principal meditational deities special to Wangdu Nyingpo – Chakrasamvara, Vajrayogini and Hevajra at the upper left and Vajrakila, Hayagriva and Vajrapani at the upper right. To the left is Chitipati, the two dancing skeletons, and to the right is Dorje Shugden Tanag, riding a black horse. Below him is Panjarnata Mahakala with Brahmarupa Mahakala on the left and Shri Devi Dudsolma on the right.

The 37th Sakya Throneholder Kunga Nyingpo

A close up of the 33rd Sakya Throneholder Mahasiddha Pema Dudul from the thangka below

Sachen Kunga Lodro would later go on to fulfil the prophecy of Mahasiddha Pema Dudul, who said in response to the 35th Sakya Throneholder Tashi Rinchen’s question about his future heir:

These days times are so degenerate no-one else is coming, but now Grandpa Shugden himself will definitely come as your son!

By this cryptic statement, Mahasiddha Pema Dudul meant that his grandfather, the great 31st Sakya Trizin Sachen Kunga Lodro, would eventually take rebirth as the son of the 35th Sakya Trizin Tashi Rinchen, thus upholding the most esoteric and precious Sakya teachings to benefit living beings.

In 1850, Sachen Kunga Lodro was indeed reincarnated as Kunga Nyingpo, who went on to ascend the Sakya Throne in 1883 as the 37th Sakya Trizin.

A 19th century Sakya thangka depicting the Five Emanations of Dorje Shugden. At the bottom left is the grandson of Kunga Lodro, the 33rd Sakya Throneholder Pema Dudul (1792–1853) . This form of an enthroned Dorje Shugden is similar to another thangka in Trode Khangsar

The 39th Sakya Throneholder Dragshul Trinley Rinchen

Dragshul Trinley Rinchen, the 39th Sakya Trizin explained in his autobiography that his father, the great Sakyapa Kunga Nyingpo was one with Avalokiteshvara. To prove this, he recounted the story of Mahasiddha Pema Dudul and Tashi Rinchen mentioned above. He then wrote:

The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. In the scripture of the Nyingma Tantra, Rinchen Nadun says: The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One. Hence, the Nyingma tantra quoted that Dorje Shugden and Avalokiteshvara are the same person.

As can be seen throughout his autobiography, Dragshul Trinley Rinchen was also a staunch Dorje Shugden practitioner, with many rituals and offerings to Dorje Shugden recorded in great detail.

His autobiography also notes the occasions when he met Dorje Shugden through an oracle, and it was during one such occasion that Dorje Shugden reminded Dragshul Trinley Rinchen to uphold the Dharma in general and gave some prophecies. Dragshul Trinley Rinchen was a great Sakya master, and is considered one of the most outstanding lineage masters of our time.

The 40th Sakya Throneholder Ngawang Thutob Wangchuk

The 40th Sakya Trizin Ngawang Thutob Wangchuk was born as the heir-apparent to Dragshul Thrinley Rinchen. The biography of the 41st Sakya Trizin names Ngawang Thutob Wangchuk as an emanation of Avalokiteshvara who has the ability to see and speak to Manjushri. As demonstrated on one occasion, the famous and holy Manjushri statue called Jamyang Tsodgyalma did speak to him, instructing him to practise the Guru Yoga of his father (instead of reciting confession prayers) while contemplating the ultimate view, thus merging his mind and the primordial wisdom of his father into one.

The Sakya Lineage

Thus, one can see clearly that Dorje Shugden Tanag has been an important and integral practice of the Sakya Tradition for the past few hundred years. Furthermore, the line of Sakya Throneholders has viewed Dorje Shugden as a fully enlightened being who is one with Avalokiteshvara and Manjushri. However, since the early 20th century, the Dorje Shugden Tanag practice has gradually declined.

The offering rituals for the Three Kings are no longer found in the standard Sakya Protector manuals of Indian and Tibetan monasteries. Neither can paintings or murals of Dorje Shugden Tanag be found in Sakya monasteries. It would appear that since 1996, the Dalai Lama and the Central Tibetan Administration (CTA) have successfully pressured the current 41st Sakya Trizin into giving up the practice of Dorje Shugden Tanag. How is it that the Dalai Lama, a Gelugpa monk, can interfere and influence the religious practices of the Sakya School?

H.H. Jigdal Dagchen Sakya (b. 1929)

Today, there are still a few enlightened masters who continue to be bastions of Dorje Shugden’s practice in the Sakya school. One is the Abbot of Ngor monastary, an important branch of the Sakyapas. Another is H.H. Jigdal Dagchen Sakya, the current head of the Phuntsog Phodrang who lives in Seattle, Washington with his descendants.

H.H. Dagchen Rinpoche is the twenty-sixth generation of the Sakya-Khon lineage, and is regarded as an embodiment of Manjushri. He is in line to be the 42nd Sakya Trizin, which means that the lineage of Dorje Shugden Tanag may rise to prominence once again. After all, some of the Sakya Trizins are, without a doubt, emanations of Dorje Shugden!

Thartse Jampa Namka Chime, the abbot of Ngor monastary in the late 18th century and the previous incarnation of Jamyang Kyentse Wangpo.

It is truly unfortunate that the CTA’s political power and influence has affected the teachings and practices upheld by the previous Sakya Trizins. While the Sakyapas may deny the fact that they stopped the practice of Dorje Shugden Tanag in order to maintain good relations with the Dalai Lama and CTA, there is no doubt that for the moment, they have abandoned a practice endorsed by their lineage masters.

An Overview of the Sakya Trizin Line

from the 30th to the 40th Throneholders

His Holiness the 41st Sakya Trizin

Special Mention to the Following Great Masters

Shakya Shri Bhadra

Shakya Shri Bhadra b.1127 – d.1225

Shakya Shri Bhadra (Shakya Shri) was a Kashmiri paṇḍit who was invited to Tibet by Tropu Lotsāwa Rinchen Sengge. He arrived in 1204, at the age of either fifty-nine or seventy-eight, and remained for ten years, leaving in 1214.

Active primarily in Tsang, his significance to Tibetan Buddhism is characterized by his initiating four important lineages of teachings: to Sakya Paṇḍita he taught exoteric philosophy; pith instructions to Tropu Lotsāwa; tantra to Chel Lotsāwa; and Vinaya to Tsang Sowa Sonam Dze.

Shakya Shri was born in Daśobharā, in Kashmir, in 1127 (or 1145). During the earlier stages of his time in Tibet, possibly while still en route to Tropu from Chumik in 1204, he met Sakya Paṇḍita Kunga Gyeltsen, who was on his way to Kyangdur with funeral offerings following the death of his father, Pelchen Opo. Shakya Shri is said to have given him teachings on logic at the time.

During the 1208 summer retreat at Gyangong, he met Sakya Paṇḍita again and served as the upadhyaya in his ordination ceremony. During the 1210 summer retreat at Sakya, he gave Sakya Paṇḍita extensive teachings on Kalachakra, Vinaya, linguistics, poetry, logic and epistemology, and Abhidharma. The two worked on a retranslation of Dharmakirti’s Pramaṇavarttika. From this connection, Shakya Shri is often credited with initiating the tradition of logic in the Sakya school; while some dispute this characterization, his importance to the Sakya tradition was considerable.

Kyabje Trijang Dorje Chang’s ‘Music Delighting an Ocean of Protectors’ also quotes Kyabje Ling Dorje Chang’s previous incarnation, Losang Lungtog Tenzin Trinley’s recognition of Shakya Shri as a previous incarnation of Dorje Shugden. The incarnation lineage is said to be as follows:

• Shakya Shri
• Choku Ozer
• Buton Rinchen Drub
• Panchen Sonam Drub
• Panchen Sonam Dragpa
• Sonam Yeshe Wangpo
• Sonam Geleg Pelsang
• Tulku Dragpa Gyaltsen

Atisha Dipamkara

Atisha Dipamkara b.982? – d.1054

The Bengali monk Atisha Dipamkara was of pivotal importance in the second transmission of Buddhism in Tibet. Invited from the Indian monastery-university of Vikramshila to Tibet by the Purang kings, Atisha spent thirteen years in Ngari and U-Tsang.

He is credited with the propagation of the Lamrim and Lojong teachings that later became the core of the Geluk tradition; his composition, the Bodhipathapradipa is a central text for the Lamrim, or Stages of the Path. He was also instrumental in the spread of the cult of Tara in Tibet.

Atisha’s main disciple Dromtonpa founded several important monasteries and gave rise to the Kadam tradition, which was later absorbed by the Gelug and, to some extent, the Sakya and Kagyu traditions.

Buton Rinchen Drub

Buton Rinchen Drub b.1290 – d.1364

Buton Rinchen Drub, a Sakya lama raised in a Nyingma family, was the eleventh abbot of Zhalu Monastery from 1320 to 1356. Some enumerations list him as the first abbot, as he significantly expanded the institution.

He was an important teacher of the Prajnaparamita, a key lineage holder of the Guhyasamaja and Kalachakra tantras as transmitted in the Geluk tradition, and the Kalachakra, Hevajra and Sampuṭa tantras as transmitted in the Sakya tradition.

He is generally credited as the creator of the Tibetan Buddhist canon, the Kangyur and Tengyur, and his History of Buddhism is still widely read. In addition to his Sakya training, he also studied in the Kadam and Kagyu traditions.

Addendum – Importance of Dorje Shugden in the Sakya tradition

Since the great Sakya School of Tibetan Buddhism was founded, the lineage of practice has been passed down through forty-two successive spiritual heads, known as Sakya Trizins. From this list of prestigious masters, six of these heads or throne holders of the tradition stand out for their practice and proliferation of Dorje Shugden. This is a practice that they even spread amongst their innumerable disciples. These throne holders constructed shrines and protector houses to Dorje Shugden, composed prayers to him and taught their students how to engage in the practice. This list includes:

1. His Holiness the 30th Sakya Trizin Sonam Rinchen (1705-1741 CE)
2. His Holiness the 31st Sakya Trizin Sachen Kunga Lodro (1729-1783 CE)
3. His Holiness the 33rd Sakya Trizin Padma Dudul Wangchug (1792-1853 CE)
4. His Holiness the 35th Sakya Trizin Tashi Rinchen (1824-1865 CE)
5. His Holiness the 37th Sakya Trizin Kunga Nyingpo (1850-1899 CE)
6. His Holiness the 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936 CE)

The spiritual responsibility of the throne holder is to receive teachings covering the entire Sakya lineage, which consists of the common and esoteric transmissions of the Lam Dre, the Thirteen Golden Dharmas, the Hevajra tantric practices, and many others. These masters are then to proliferate these teachings. If is for this reason that they are considered to be highly learned and accomplished masters. It is through these six throne holders that the entire breadth of the Sakya lineage has descended to this day.

Due to the current political situation, with the Tibetan leadership telling everyone that the practice is bad, people might dismiss these six throne holders as being mistaken about the true nature of Dorje Shugden and their history of promoting the practice. But to come to this conclusion, one would need to assume that these throne holders were just ordinary men who are flawed, ignorant and make mistakes. If we think that, then they are rendered unreliable for spiritual growth. What is the point of going to get teachings from them if what they teach can be wrong?

To make such a dire accusation has far-reaching implications on the lives of everyday practitioners as they may lose confidence in what could well be a ‘flawed’ Sakya lineage. Since the throne holders were wrong, ordinary practitioners may feel it is pointless to continue practicing as the lineage is broken and has no blessings. Following this line of thinking, the Sakya lineage is invalidated because the entire lineage flows through these great throne holders.

According to the Tibetan leadership, Dorje Shugden is a spirit and by worshiping him one is no longer Buddhist. By engaging in his worship you lose the connection to the Buddha, Dharma, and Sangha because you break the refuge commitment of not worshiping an unenlightened being. This creates the cause for an unfortunate rebirth in the three lower realms. Following this logic, the six throne holders should have taken rebirth in those realms, but that is impossible as they have reincarnated back successively into the same family. The 37th throne holder, Kunga Nyingpo, is said to be the reincarnation of the 31st throneholder, Sachen Kunga Lodro, both of whom are even considered emanations of Dorje Shugden themselves. Some like Sachen Kunga Lodro have also composed lengthy prayers to Dorje Shugden which are still in use today.

It was due to their spiritual attainments that these Sakya throne holders were able to distinguish the nature of formless beings like Dorje Shugden. They did this using logical analysis or using their supernatural clairvoyant abilities. Most probably they used both methods and arrived at the same conclusion – Dorje Shugden is definitely an enlightened being and his practice is beneficial. This is why the throne holders composed extensive prayers to him.

From learning about these great throne holders, their abilities and achievements, great faith arises not only in the throne holders themselves, but also in the practices they taught, such as the practice of the Dharma protector Dorje Shugden.

Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.

The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.

Click here to download the entire Sakya Dorje Shugden kangsol

 
Related articles:

• Sakya Throne Holders: Sonam Rinchen (1705-1741) & Kunga Lodro (1729-1783)
• Should the Sakya Lineage Be Dissolved?
• The real reason the Sakya Trizin resigned
• A Sakya Tale

Je Tsongkhapa and Dorje Shugden

We are the holders of the tradition of Je Tsongkhapa. The principle defining characteristic of this tradition is the union of Sutra and Tantra. One of the most important things for us to do as Kadampas is to realize this union.

I have worked extensively in the past on the union of the Lamrim and the generation stage of Tantra. But just as important, we need to realize the union of the Lamrim and our reliance upon Dorje Shugden. Ultimately, it is the power of our Lamrim that gives our reliance upon any deity its meaning and power, therefore it is very important to practice meditating on this union.

What follows is not the definitive union, but simply the union as how I currently understand it. As practitioners, our job is to contemplate the relationships between the different aspects of our practice so as to unite them.

When we realize their relationship as perfectly harmonious, mutually reinforcing and non-contradictory, and when we get a special insight or wisdom, then we know we are on the right track. We can work with this over the course of our whole lifetime, gradually deepening our understanding and realization of these connections.

To gain an understanding of the connection, you just make an internal request that it will be revealed to you the connection or relationship between a particular Lamrim meditation topic and an aspect of your practice, like reliance upon Dorje Shugden. Then, just observe what follows.

Briefly, here is a start of my understanding:

1. The real nature of Dorje Shugden is the same aspect as the spiritual guide. He is my spiritual guide in the aspect of Dorje Shugden. The spiritual guide manifests himself as Dorje Shugden in order to provide us with protection. Frankly, I think this is my favorite aspect of the Spiritual Guide as he is helping us to solve our daily problems. I need to surrender myself completely to my Spiritual Guide in the aspect of Dorje Shugden and request him to take over completely the ripening of the karma for myself and all beings I come across.
2. I have a precious human life in which I can create very powerful karmic connections with the great protector Dorje Shugden. With these connections, he can care for me and protect me in this and all of my future lives, creating the perfect outer and inner conditions for my training leading to my eventual enlightenment.If I can make my reliance upon Dorje Shugden irreversible, my attainment of enlightenment is guaranteed. He will remove all obstacles that prevent me from attaining enlightenment! Hence, I have placed myself on an uninterrupted fast track plane-ride towards enlightenment.
3. I can die at any moment, which means I must use every moment of my life to develop deeper and closer karmic connections with Dorje Shugden. I don’t know how long my opportunity to become closer to this holy being will last, and I cannot afford to waste a minute of it. The biggest risk of death is to lose the chance to practice.If we lose our chance to practice then we have to wait for countless lifetimes before we start practicing again, and as a result we will have to suffer from delusion and karma for a very long time. Dorje Shugden is our best protection against this risk. His job is to arrange and maintain the outer and inner conditions for our practice.

   In other words, he can protect and guide us through the process of death, the bardo and rebirth so that we can continue with our practice in our next life. Our death is actually our must crucial moment, where our reliance upon him can make the most profound difference. Who else would I trust for this most crucial moment of my life? He can maintain the continuum of my practice beyond this life into my next life, until I attain enlightenment. He is my insurance policy against losing my practice.

4. If I do not have strong reliance and protection from Dorje Shugden, not only will I likely to succumb to delusion, but more dangerously I will fall into the lower realms at the time of my death. I currently respond with delusion when extreme hardship arrives. There is no more extreme hardship than death.If I respond to death with delusion, I will fall into the lower realms – at which point I will lose everything. I have completely neglected purifying my negative karma; therefore I have no doubt that I have a mountain of it. What hope do I have of not falling?

   It is only through my reliance upon Dorje Shugden that I can avoid this fate. One of the ways he helps is by controlling the karma that ripens. He arranges conditions for us by ripening certain karma in special ways and sequences to create the experience of ‘perfect conditions.’

   Just as he does this in life, he can assists us during our death and rebirth process, protecting us against lower rebirth and propelling us to another life in which we can practice. Without his help, my mind alone is not sufficiently trained to ensure that I do not fall. I am not trying to go all fire and brimstone here, but this is the reality of the situation.

I will continue with the rest of the explanations on the relationships between the different Lamrim meditations and our reliance upon Dorje Shugden in future posts. For now, these are the ones that move me the most and that are the foundation for all the other meditations.

Source : http://kadampaworkingdad.wordpress.com/2012/02/15/the-lamrim-of-dorje-shugden/

This is a short video about the annual US Kadampa Festival. It is a joyous occasion when people gather from around the country to receive spiritual advice. It provides us with an opportunity to relax and enjoy a meaningful spiritual vacation — receiving personal advice to improve our lives, meditating on transformative teachings, and spending time with friends in the tranquil environment of the World Peace Temple.

TK’s reply:

Geshe-la did give special treatment to his oracle uncle. Geshe-la invited his uncle the oracle several times to UK. In fact his oracle uncle took trance of Dulzin for over three hours and GAVE INITIATION OF AVALOKITESVARA to the students there one one occasion. That is how much the power of the oracle was revered before in NKT.

Many trances were taken and Geshe-la privately consulted Dorje Shugden on many issues re himself, his deceased mother, the organization on the whole. So there is nothing weird about the whole oracle practice.

Some of the greats like Pabongka, Trijang and Zong Rinpoches consulted oracles their whole lives and taught lojong/realized lojong also in their mindstreams. So part of what they do is great and part is weird? I don’t think so. We accept what we don’t understand about our lamas and refrain from labelling would be better conduct.

It was a rare occasion, when Dulzin took trance and gave initiation in Geshe-la’s centre. The Oracle Uncle was very respected, was given a seat of honour in the pujas there, many students came to receive his blessings when he was not in trance also.

This all stopped when Geshe-la and his uncle has a huge fall out and NEVER SPOKE AGAIN UNTIL THE ORACLE’S DEATH A FEW YEARS BACK. So Geshe-la had a personal fall out with his Oracle Uncle and it all came to an end. Yes policies change and Geshe-la changes his mind. But it also means he can make mistakes (sorry).

Geshe-la’s policies are GOOD FOR NKT AND THEIR MEMBERS, but his policies should not be seen as overview rule of thumb for all Tibetan Traditions around the world and their centres for example tulkus and oracles.

NKT doesn’t ‘accept’ does not mean it is weird, wrong, or not applicable in thousands of other places. I have had EXCELLET EXPERIENCES WITH ORACLES AND TULKUS IN MY LIFETIME AS SCORES OF MY FRIENDS also. And we love lojong, lam rim, and it’s practices as these are our main practices always.

Geshe-la very much agreed with oracles and their usage, until his personal fallout with his uncle. That is a fact. Then his policies with oracles in NKT changed. But we don’t have to change our ‘policies’ regarding them and no one should berate us for it also. No one has the right.

Geshe-la / NKT received huge negative media and backlash because of the ’1st wave’ of protests organized by Geshe-la against the Dalai Lama. Some of his key supporters felt the backlash, spoke up and some left.

Geshe-la realized it was a mistake to protest so openly saying it is from him. He made a mistake. His policies changed. Next time around, it was the WSS with him supporting them from behind and ‘not’ NKT that organized the huge wave of protests.

Don’t get me wrong, I feel Geshe-la is courageous. I prayed for him and his long life. I still do. My point is policies he makes can be changed according to student’s aptitude, place, time and also mistakes. THAT IS OK.

But just because NKT’s policies do not give a ‘special bus seat’ to oracles and tulkus does not mean their policies are correct for everyone.  Or these institutions should be ‘disparaged’, ‘ridiculed’ or spoken against in the thousands of other places they have positive effects and benefits.

Also for hundreds of years in some cases. Geshe-la can make mistakes, but it does not mean he is not a authentic practitioner of sutra/tantra and very qualified to teach. He is very qualified. But his personal disagreemants with oracles does not set the plateau for everyone. Nor should his students comment negatively to non-NKT students who accept oracles and tulkus.

The backlash against Geshe-la/NKT was huge, but the protests brought attention to our cause onto the world stage. It gave a voice to where none would be heard. How compassionate of Geshe-la and courageous. How devoted and strong of his students that participated. I respect them very much on the whole as well as many dorje shugden lamas, centres and students around the world. With folded hands to Geshe-la and NKT deeply.

Dromo Geshes (a great tulku on his ’3rd’ incarnation hasn’t ‘messed’ up yet) always had great oracles in his monasteries. His last oracle Lhakpa Dondrub) passed away a few years back. Dromo Geshe had special chapel, thrones and places in his monasteries for his dorje shugden oracles. The last one was a layman also!

Trijang Rinpoche blessed, consecrated, oversaw the training of Choyang Dulzin Kuten (Geshe-la’s Uncle) and then authorized him as genuine when training completed. Zong Rinpoche consulted the oracle for most important issues until his last days and lived next door to the oracle in Gaden.

Zong Rinpoche had a special oracle house and temple (Trokhang Dechen Chok) built for Dorje Shugden in Gaden. It has a special throne for the oracle to sit on in order to take trance right at the centre of the main shrine. This place exists today still.

All of Gaden Shartse’s abbots, ex abbots, tulkus, Geshes, and sangha would have yearly audience on the Tibetan 1st month and 3rd day of New Year’s (losar). The whole sangha would be blessed by both Shugden and then Setrap entering Choyang Dulzin Kuten in the main prayer hall of Shartse. Yes the whole sangha.

Also countless lamas, representatives from  Gaden Jangtze, Drepung and laity would jam the prayer hall yearly in Shartse for their blessings and pronouncements. Gaden Jangtse’s administrators would ask questions of Shugden during trance for the welfare of the whole Gaden Jangtze institution. The same in Sera boompra khangtsen with their Shugden oracle, where Kache Marpo takes trance. All has stopped because of the ban.

Both Gaden and Sera oracles were put into retreat for more than five years intense, examined, blessed and authorized by His Holiness Kyabje Trijang Dorje Chang in the end. The current oracle of Gaden is a student of  the previoius Zong Rinpoche, and Zong Rinpoche mentioned years ago that he would be an oracle. So if Geshe-la does not find them fitting for NKT, or his students find it weird, Gaden, Sera and Drepung did not. To each his own.

Many Geshes, teachers, Lamas consult the Gameng Choyang Kuten in US and Sera Oracle (authorized by Trijang Rinpoche, and this oracle’s father was also an oracle of Shugden) residing in Taiwan. They derive many benefits again and again. All of Shar Gaden Monastery invited the Gameng Choyang Kuten for their grand opening and had Dulzin peaceful/wrathful both take trance, bless the premises, answer questions and give prophecies to their successful survival.

When Geshe-la passes away (very sorry to mention this), what happens to his incarnation? If recognized? Not recognized is fine also. But Geshe-la recognized his own mother’s incarnation and makes sure she grows up to practice dharma again. No special seats, but why recognize her at all then. Just recognizing her is saying alot already.

Thai bus company will not give a special seat to the oracle on their buses but will give to monks, and that is true. But only to their monks. They do not recognize monks of the Tibetan Tradition. They do not feel it is a valid monkhood. So in Thailand, monks of the Tibetan tradition gets no discounts, no special seating (airplanes, taxis,etc), no religious priviledges their own monks receive. So their example is not applicable here at all.

Believing, propitiating or trusting oracles and tulkus DOES NOT MEAN THAT IS THE MAIN FOCUS OR PRACTICE EVER. The main practice would be all the teachings on MIND TRANSFORMATION coupled with annurtara tantra of generation and completion stages for sure. That is the real protection from everything in samsara. But along the way, why not alittle help from our friends via the oracle.

TK

(no offence/disrespect intended to Geshe-la in anyway or the vast institution of NKT-may they last thousands of years. If it was another situation, I could take refuge in Geshe-la as my guru also.)

(Previous oracle of Dromo Geshe in Tibet : Click here )

(The photo below is of the famous and very beneficial oracle of Dromo Geshe’s who resided in Kalimpong but now passed away. He was very clear and concise with his predictions and very loved by Dromo Geshe and many great lamas/laity who consulted him. The oracle’s name is Lhakpa Dondrub. He was a nice man also. I met and stayed with him. He would go into hundreds of trances per year and help so many. Unbelievable. But he himself was very devoted to Tsongkapa, Dromo Geshe, his practices and lived modestly.

Dromo Geshe was very realized and he had the oracles in his monasteries to help the countless that were not when Shugden entered them to speak. Amazing, skilfull, multi-faceted actions by attained minds. Many methods to benefit those who have desperate situations and lojong has not been actualized in their minds yet. May the oracle system live long and continue. May Dorje Shugden continue choosing his oracles as he has for 350 years.

If Nechung, Gadong, Yudroma, Tsering Chenga can choose oracles and take trance and thousands flock to dharamsala to have audience, WHY NOT OUR DORJE SHUGDEN. HE IS MUCH GREATER AND TAKING TRANCE TO SPEAK AND HELP US CAN BE DONE IN HIS ‘SLEEP’!)

TK

TK’s reply:

Gameng Choyang Kuten didn’t officiate the opening of Shar Gaden. But Dorje Shugden himself officiated by taking trance of Gameng, and officiated with a Wisdom Dance, acceptance of offerings and advice/prophecies.

Just think of how many Lojong-Lam Rim-Annuttara-tantra-loving sangha were there witnessing this great event and feeling blessed to be in Dorje Shugden’s presence via Gameng. Giving them hope, anwering questions, giving direction when they are so isolated and surpressed not like our beloved dharma brothers/sisters who practice freely in democratic countries around the world. 

The videos of this are on the homepage of this website of the event. I have watched the videos of Dorje Shugden take trance hundreds of times. I have downloaded onto my phone and watch when travelling. Like those monks, it gives me great hope.

If Trijang Rinpoche/Zong Rinpoche/Dromo Geshe Rinpoche attained Lam Rim in their mindstreams and ‘rely’ on oracles (at least for us), then a nobody like me will follow their footsteps. Or at least not berate what I don’t understand yet fully. Just keep a respectful silence while absorbing and learning. Shugden in oracles will not liberate us from samsara, but can sure help while I am stuck here and not actualized realizations yet.

The abbot, ex abbots, lamas, sangha can accept the oracle. They are the lineage holders of all that we hold dear. HH Gaden Trisur Rinpoche fully accepts the oracle and Shugden’s trance according to his assistants in Shar Gaden.

So when it comes to Lam Rim, Panchen Sonam Drakpa’s commentaries, the commentaries of the 6 Ornaments and Two Supremes, Madhyamika, Heruka, Yamantaka, Guhyasamaja, and thousands of hours of debate, these sangha we can rely on and trust and follow. We praise them, prostrate to them, and take refuge, but when it comes to oracles, they are weird??

They are illogical or it’s wrong? NKT policies should be applied to them? I don’t think so. Again, these traditions are not arbitrary nor started for negative reasons. They have their valid function and purpose backed up by 1,000 years of rich Buddhist traditions.

Hence we should think, it may not be in our culture, well neither is momos/tibetan tea/tsampa, but so what?  It could be fine. Never look through the lens of our culture/upbringing/familiarity to ‘judge’ another’s. It is baseless and dual.

So the oracle tradition is not weird but a sacred, majestic, rich living legacy of Buddhism & its illustrious Masters from the land of the snows and now to the world.
TK

TK’s reply:

1. Of course the ‘oracle-things’ can be explained. If this cannot be explained, the only conclusion IS NOT “THAT IT IS A  CULTURAL THING OF TIBETANS and HAS NOTHING TO DO WITH DHARMA”.

TRIJANG RINPOCHE AND ZONG RINPOCHE CONSULTED ORACLES ALWAYS AND EVERYTHING THEY DID WAS DHARMA FROM BEGINNING TO END. EVEN BREATHING FOR THEM WAS DHARMA. SO IF YOU DOUBT THAT, YOU HAVE TO DOUBT OUR WHOLE LINEAGE. Do you think Trijang/Zong Rinpoche will engage in activities that have no meaning and no relations to dharma? I DON’T THINK SO EVER. NO DEBATE.

It is your particular like and dislike due to ignorance perhaps that you have distorted thinking of certain very beneficial practices such as oracles or oracular practices.  The oracles can be very useful.

Western society relied on oracles and the like before the advent of Christianity. With Christianity, many practices such as the arts of divining, tarot cards, taking trances, reading the future, ouija boards all became labelled as evil and should be violently stopped.

Violent and aggressive campaigns were set throughout Europe and the Americas to abolish these practices. We are the modern day results of that destruction in excluding anything labelled magical. Hence things like oracles are seen as superstitious, or invalid. That is the legacy of the advent of Christianity.

The Delphic oracles with their famous Pythias were sought over the ancient world for their very clear prophecies for hundred of years. Destroyed by Alexander so he can be assured no one else will know what was told to him. How selfish. In order to assure his victory.

2. It would take many pages and hours to type out what I have learned at the feets of 8 eminent lamas for the last decades to explain. I will condense very short. If you understand, fine. If you don’t it’s obvious then why you’re ‘against’ it.

3.  I would recommend to you to read ‘Wheel of Protection’ from ‘Exile From the Land of Snows’ to get an overview of how oracles work. Dorje Shugden and Nechung oracles operate somewhat differently, but generally same. Please do your homework, read, research, contemplate then speak to elucidate to others to clear their misunderstandings and ignorance. After all dharma is the highest form of giving. Before giving go get it.

See Here. Please read thoroughly: The Wheel of Protection

4. Simple story: When I was in Dharamsala 14 years back, an American backpacker lady fell off the hills there and was lost for around two days. Her friends, local police, and some Tibetans scoured lower upper dharamsala for her. Could not be found. I went to see the Yudroma oracle for my personal reasons as were a few other people for their questions also. At that time, another group had consulted her out of desperation. The American friends were very desperate.

The lady oracle went into trance with the help of the monk from Gyuto Tantric College as Gyuto Tantric College often consult her( Yudroma is their protective deity). Yes the renowned Gelug Tantric college goes to her to consult often. When Yudroma entered the oracle ( i witnessed several times), she gave the location, place and fall clearly. She also said the lady is still alive but must get to her quickly. Within another half a day, following her instructions they found the backpacker who had broken a leg ( maybe wrist) and was stuck in a precarious location. The Americans were dumbfounded.

That was one of my first personal experiences with a recognized oracle with many more to come. Observed I did and convinced I am today.

5. Our bodies are just a shell in which our sublte consciousness temporarily abides. You can leave it and enter at will if you have practiced correctly. Ra Lotsawa and son were well known for that. Hence, since it is a shell, any beings can enter and abide including yourself. Thererfore possessions of the evil nature is definitely possible as the Vajra Yogini Kakkoo (ritual) text is a remedy for that. Possessions, ghosts, spirits, psychics, clairvoyants do exist previously and currently. The stories abound in the bios of Heruka lineage Mahasiddhas.

We can temporarily abide elsewhere or within an object and let a higher force use our bodies to speak, express, move or do whatever actions that are necessary. Hence Dorje Shugden and Kache Marpo can definitely enter such a ‘ready’ body. When we do the invitations for example in Lama Chopa and ask the deities to abide, it can be inviting them to enter a statue or thangka we are consecrating. They abide at our request to become a merit field not that they have nowhere to go.

Hence if they can enter a statue and abide, why not a human? Both are made of the four physical composite elements suitable for a consciousness to abide in. Of course there’s the formless also, but need not apply here for now.

In the Tara ritual, you ask Tara to come forth, abide in her image. Then we make offerings, requests, mantras, prayers, etc and at the end, you ask her to remain in this image by scattering dried rice/flowers with appropriate recitation. Then she abides.

When you invite Dorje Shugden to enter an oracle, you recite the invitational liturgy at the beginning of our Dorje Shugden Kangsol. If you wish the peaceful to come, the oracle will wear monk robes, yellow chogo/Namjar, and Pandit’s hat. Then Dorje Shugden will enter in a peaceful form to talk, known as Dulzin.

If wrathful is required, then oracle will wear the full robes with flags, boots, weapons, etc. This energy cannot stay long, or talk much as it is in fierce form. Old oracles in their 70′s who limp or are on walking sticks when taking trance of the wrathful form, can leap, bend swords, ‘dance’ and whole body convulses with the energy of the deity-Shugden.

That is amazing, what is more is, someone like Kuten Lama (Geshe-la’s uncle) never studied much, but in trance as Dulzin he can give long (2-3 hours) discourses citing perfectly from Panchen Sonam Drakpa, Nagarjuna, Chandrakirti, Dharmakirti, etc’s texts and give you page numbers and cross reference points.

He can give oral transmissions, initiations, compose texts on the spot as I have witnessed. He is elucidating among scholars, high incarnates such as Zong Rinpoche, Zemey Rinpoche, Dagom Rinpoche, the abbots, Geshes etc. He can refute with them or even debate if the occasion calls for it. Out of trance, Kuten Lama is a nice old man whose knowledge of dharma is that of little higher than the typical Tibetan laity. Certainly he couldn’t fool the masters in Gaden for 30 years.

He must have gone into trance thousands of times since Buxa when he was officially approved as genuine by H.H. Trijang Dorje Chang. Leaping around and bending swords is neat, but lesser spirits can also do the same. What is amazing and convincing is what comes out of the mouth of the oracle time and time tested again.

Even things you asked Dorje Shugden through another oracle ten years back, when taking trance of a ‘new’ oracle he can recount and remind you. It has happened to me. I consulted Shugden through Sera’s oracle, then much later the Gaden oracle. While in trance Dorje Shugden reminded me of what he said precisely and accurately what he told me ten years back through a completely different person, different setting, different translators, different monastery.

Mind you, what he told me was very intimate and very applicable to me. He has even indicated clearly to me what my gurus have told me in private- he reminded me of their vajra commands. This happened to me. I do not need you or anyone else’s confirmation as the advice was timely, very helpful and I saw the results. His advices and dharma talks will blow your mind. You feel you are in the presence of someone very old, grand and from another time. But then that cannot be used here, as that is subjective-my feelings of him that it.

6. Lama Tsongkapa’s Guru Yoga practice and Guru Rinpoche’s practice are not in the sutras or tantras from India. They were not taught in Pre-Tibet-Buddhist India. Due to the many enlightened activities of enlightened beings after the Buddha, of course that is possible. Buddha Shakyamuni cannot be the only enlightened one, otherwise the dharma is false.

But by seeing the many attainments gained by many practitioners over 600 hundred years, we know Guru Yoga of Tsongkapa is valid.  The close lineage of the Mahamudra instructions that are practiced by Tsongkapa’s disciples are also not the sutras and tantras of Buddha Shakyamuni/Vajradhara. Nyingmas rely heavily on Secret treasure texts or Termas never spoken about and guru Rinpoche’s mantra is nowhere to be found in the original sutras and tantras yet has created many realized beings within the Nyingma, Kagyu and Sakyas.

Yet Guru Rinpoche’s initiation, practices, rites, rituals, images form the central core of the Nyingma lineage. Tsongkapa’s  Guru Yoga practice was revealed by Manjushri directly to Tsongkapa. Hence if something is not in the sutras do not disqualify their authenticity nor benefits. In this case the qualifications of the author is very important.

Thai Buddhists do not recognize Yamantaka, Heruka nor Vajra Yogini. They do not have the lineage nor believe that it originated from the perfect Buddha. Not finding something somewhere can lead to endless unnecessary debates. Hence, for us the author is very important.

Dorje Shugden is not mentioned in the sutras. Dakpo Rinpoche named the ‘village lama’ by the 13th Dalai Lama ‘left’ his body and transported to Tushita to receive the practice of Dorje Shugden.

So today if someone was to say that was their soure of teachings, this forum would be alive with snide sarcastic posts. So why is it we can believe Dakpo Rinpoche. Just because it happened 50, 100, 200 or whatever years ago? If we don’t believe him, then our whole Dorje Shugden lineage is a lie. Then why are we even here.

The origins of our Dorje Shugden practice, Heruka, Vajra Yogini, etc are all from ‘magical’ beginnings. Yet we believe and trust. Why not oracles? Why not Shugden entering a qualified oracle consecrated and authenticized by HH kyabje Trijang Dorje Chang the heart son of Pabongka who in turn is the heart son of Dakpo Rinpoche? Contemplate.

Not everything has to be in the sutras yet we still need a lineage no matter how magical it’s origins. Western culture claims to not accept anything magical but more practical. Hogwash. Much of western religions and our Buddhism is awash with ‘magical, mystical and obscure’ beginnings yet we still practice and proclaim logic. Logic by us is very limited. We cannot take full refuge in our logic after certain point.

Heruka revealed his tantra by teaching on Mt Kailash to Vajra Yogini then to human first. How to verify that? Yet many have received attainments from Her practice. So we need to see results to ascertain validity of origins in this case. Many have received benefits from Dorje Shugden’s oracles for the last 350 years including myself many times over.

How many scholars and masters rely on Asanga’s ‘Ornament of Clear Realizations’ given to him by Maitreya Buddha in Tushita. Doesn’t that sound wierd in today’s terms? How about if I wrote a text and told you Tara told me the contents. It would be psychiatric time.

Well why do we accept Asanga’s assertions coming from such a source? Because we rely on the author and mostly the benefits in this case. Nagarjuna retrieved how many wisdom texts from the Nagas hidden away? Show me a naga. Have you seen one? Hence validity in Tibetan Buddhism is not stemmed only from the original sutras alone.

There will be more teachings arising in the future logically speaking to suit the various aptitudes. Lam Rim made it’s first appearance by Atisha’s composition. Before that it was unheard of. Yet it is our core practice now having been passed down and further versions written of course the latest by Pabongka. Oracular practices do not need to be in the original sutras/tantras to validate their authenticity and applicability for dharma practitioners of this age, time and circumstances.

I hope this sincerely help you. I have spent over 6 solid hours writing the various explanations on this thread. I didn’t write to convince you but to open your mind to things that perhaps are very foreign and at first unacceptable to you. I hope you will investigate further as knowledge is knowledge. We carry that into our future lives. As Shantideva says, there’s no limit to our minds ability to comprehend.

I wish you luck and I humbly hope you will accept for others’ sake, if not your own, practices that may benefit them by not discarding due to ignorance. All practices by our lineage lamas should be respected and feel how fortunate we are to even hear about them. Our lineage lamas are free of faults, hence their practices, teachings, traditions, manners should be respected even if some cannot be applied now due to degenerate times, but they should not be seen as something Tibetan and hence culturally beneficial only.

TK

source: http://www.dorjeshugden.com/forum/index.php?topic=820.135

His job is to protect the purity of the Kadampa tradition and cause it to flourish purely throughout the world.  He supports practitioners of Lamrim, Lojong and Mahamudra Tantra by providing the inner and outer conditions necessary for their spiritual development.

Everyone encounters difficulties on the spiritual path and with the protection of Dorje Shugden these obstacles are quickly dispelled and all of our pure wishes are fulfilled.  This empowerment ceremony imparts the special blessings of this great Protector and brings us closer to him.

Program:

• 9am – Preparatory Meditation
• 11am – Empowerment Ceremony
• 4pm – Relying on Dorje Shugden

I have been edging to write this for the longest time to share this view of what has been both draining my well-being as well as empowering my spiritual self to clear the frustration and negative emotions arising from this unfortunate spiritual suppression.

Loving Shugden

At the early time, entering into the teaching of the Tathagata,
you rose in the form of Vinaya-holding Bhikshu,
thus you protect all the teachings of the Sravaka-Pitaka without exception, I prostrate to you.

As we all know and agree that Dorje Shugden is by no fault an enlightened Being of the highest nature. Openly portraying himself as the sacred protector of Manjunatha Je Tsongkhapa’s teachings, he had vowed to arise as an UNCOMMON protector of the sublime Gaden lineage. This form which He has dutifully taken in order to serve his Spiritual Master with the interest to preserve the holy lineage which is unmistakenly clear and lucidly outlines the path to Supreme Enlightenment.

It is therefore with great responsibility that this noble monk, Je Tulku Drakpa Gyeltsen in his lifetime chose to arise during his murder as this uncommon protector. The controversies surrounding this historical figure today has lead to many uncalled for mental anguish and material deprivation. The ban since its conceptualization and beginning has pushed Tibetan Buddhism especially the lineage of the Gaden tradition to the forefront. Both negative and positive feedback has been received by the media and people around the world which denotes the amount of care and hate people have for this deity.

The current result; people have heard about Tibetan Buddhism, Buddha, Dharma, Sangha, Lamas, Rinpoches, Geshes, and of course Dorje Shugden. Without any doubt it has triggered in the recipient’s mind that such things exist. Those who are concerned showed signs of care which triggers the dormant compassion in them, allowing a seed of liberation in the form of Compassion and Love to sprout in barren grounds of today’s world of advanced technology.

Those who show hate and malice towards the deity, lineage masters and that of the tradition collects a certain amount of negative karma but in nature connects with the Buddha nature within. A Buddha is a Buddha, any thought of hatred or malice would not harm Him, but only plant seeds of enlightenment for the future. Either way things will work out fine.

The ancient Kadampa masters always tells us to think with broad and expansiveness of the mind, look further into the future and we shall be able to do more to benefit others. Such is the nature of an enlightened Mind which we need to badly nurture. This thought coupled with compassion and skillful means brings us yonder to a world better known as Bliss.

The wisdom Buddha Dorje Shugden’s encompassing qualities of body, speech, mind, qualities and activities renders such an amazing chance for sentient beings who are sunk in the seas of Samsara to be able to obtain his sacred blessing in this way. He is therefore a Buddha WITHOUT DISCRIMINATION!

Je Pabongkha Dechen Nyingpo, HH Kyabje Trijang Dorje Chang, HH Zong Dorje Chang, HH Zemey Dorje Chang are lineage masters without fault in conduct and practice which we can see living proofs of what these masters have contributed towards the people of Tibet and humanity in itself. The spread of the untainted doctrine of Lama Tsongkhapa through these masters of which have benefitted thousands in India, China, Mongolia and Tibet during the prime time of their life has made so much impact in the minds of those who receive their teachings.

Today, we see their lineage grow through hardworking living masters who have transformed from practice and perfected them before passing onto others whom in turn made a huge impact in their life. How is this possible? The enlightened mind works in reference to the happiness of other people and not on the self. Hence, the protector of these highly evolved beings is definitely a Buddha of great Compassion!

Within a short span of time and given the geographical and demographical set downs of Tibet, the practice of Dorje Shugden has definitely outshone many older teachings which had originated in Tibet. During times of hardship when the people and their religion was put down badly to the point of extermination, Dorje Shugden held these people within the folds of his robes and ensured them safety. Such is the display of his unfeigned powers of protection.

A good example was Dorje Shugden’s powers in shielding the Dalai Lama on HH’s escape from Lhasa to India. Without doubt Dorje Shugden’s powers have ensured a nation in exile to have a spiritual leader today. Definitely to be able to protect the Dalai Lama from the Red Guard would not only mean skillful magical powers but the merit to put on hold negative karma from ripening on the people who will be without a refuge in the world. Dorje Shugden is the wrathful King of Dharma Protectors in which we can take refuge for whatever obstacles we may face for His might is infallible!

Uncommon in any tradition of Buddhism, Dorje Shugden arises to teach when the Dharma is degenerating. True to his predecessor’s personalities, Dorje Shugden is a master of both Sutras and Tantric teachings. On top of that, he is the sacred holder of the Vinaya which is the root of all Buddhist texts, views and attainments.

From time to time through his emanations, trances and magical manifestations, Dorje Shugden has arisen and will arise to propagate the special view of Je Tsongkhapa. From here we can see that Dorje Shugden does not only support other Lamas and Rinpoche’s well being for them to spread the sacred Dharma, he takes it upon himself to do the job at times. This makes him a very special being and protector because he provides the SAME PROTECTION to both Dharma and sentient beings.

Recollecting the above few points which I have highlighted, it is safe for us to accept and love Dorje Shugden. A protector Buddha with characteristics such as I’ve mentioned above would not harm anyone regardless who they are. If they cannot harm beings such as Trijang Rinpoche, why would He want to harm HHDL and the cause of Tibet? If he is so malicious, it would be right for Trijang Rinpoche, the junior tutor of HHDL to warn us also. If Trijang Rinpoche is wrong, HHDL will have to be wrong also! And there goes the rest of the world of Buddhism.

Loving Dorje Shugden means to embrace the teachings of his spiritual master, Je Tsongkhapa. By practicing the paths of Lojong(Mind Transformation), Lamrim(Stages of the Path) and Mahamudra(the Great Seal) one delights the heart of Dorje Shugden and we will be blessed. A demon would not require this of us to make him happy. A demon would only want flesh and blood from jealousy and malice to destroy ourselves and the people around us. Love, for many of us is attachment, love for Dorje Shugden is Liberation.

Love all Lamas

We are fortunate to be able to be reborn in this era where technology has brought our living standards to a point whereby we do not need to endure hardships for our daily needs. Our material needs are pretty much taken care of. Education is affordable though may vary according to our family background but we will not be easily left uncared for. On top of that, we are more fortunate to have met our Spiritual Guide of a valid tradition stemming from Buddha Shakyamuni’s time. If we have such fortune, we should really appreciate and rejoice in the merits which we have amassed over time.

With technology also, we have access to highly evolved beings such as HHDL and Lamas of traditions of Lord Buddha. These traditions sprouted when Dharma was bare in the lands of barbarians and these masters and their patriachs went through hardships and sacrifice to establish the good news of the sacred Dharma in these lands. We need to understand the nature of Dharma which is very precious and not easy to phatom in the minds of the unsown. The amount of love, work, cajoling, beating, punishments etc in order to get the Dharma settled within our mindstream.

Whether their actions are wrathful or peaceful, their motivation is focused in bringing the Dharma, the nectar which is the medicine to heal our sufferings and negative emotions. This is done in order to uplift us and bring us to come to terms with ourselves in peace and happiness. And on a higher level, empower us to empower others with the holy words and practice of the Omniscient Lord Buddha. This is done in order to preserve the wondrous holy Dharma which we have received much benefit from. We need to keep it alive so that the generations that come after us may be able to benefit from it as well.

Different views and points highlighted during the process of teaching and disseminating the Dharma is often misread as means to oppose another party. The differences in teachings are not meant to be contradictory but to be complimentary by the Buddha himself. This is further elucidated by masters of the Middle view such as the great mendicant Nagarjuna, Lord of the Pervasive view. When you structurally put it focused onto smaller things and put people into view on a single subject, we would not be able to achieve harmony in terms of realizing the essence of what these views has been put onto us.

Similarly when we approach one Lama and we are taught one thing but the next Lama whom we meet teaches us something contradicting, we should examine ourselves and not the qualified Lamas. Traditionally, when we engage in practice with one Lama, we should stick to only His Eminence and not move to another without the permission of the first. This is clearly stated in the 50 verses of Guru Devotion.

We should not be masters of ourselves and make decisions for our spiritual path without proper consultation and permission from our current gurus. From this, we create causes to be suitable vessels for the Dharma to be in us. Our minds will be at ease and not cluttered from the things we hear. Having dispelling unnecessary obstacles, we create a platform for attainments and realizations to grow within ourselves.

Hence, it is important to LOVE OUR LAMAS and in abiding with their wishes, we create a very harmonious platform for teachers of all traditions to teach their disciples in accordance with their dispositions. This is very essential of today’s world as this would have lessened the sufferings of members of the Sangha who have worked very hard in getting the sacred Dharma to us. By loving our Lamas, we LOVE ALL LAMAS from every tradition and lineage of Lord Buddha disregarding race, color and orientation. Making the Buddhist world a better place to study and gain realization from our practice.

Our minds are weak, hence we need the nectar of our Lama’s speech to empower us to be better people. With concentration and discerning analysis of our Lamas’ words, we are not easily confused and will have the faith to act in accord with our Lama’s wishes to get things done for the happiness of many. The confusion with the Dorje Shugden ban would be easily lifted if it we loved our Lamas without agenda for ourselves. This would have cleared much doubt and confusion with the people of Tibet suffering from the ban. For us watching from the front, we should look deeper into the problem and understand it thoroughly before we jump into any conclusion.

Creating this strong loving platform of awareness, we save many people from undesired state of confusion and unhappiness. I am writing this to create awareness for us to have clean Samayas with our Spiritual Guide for it is through them many attainments will arise in our mind stream. Loving our teacher means we listen to EVERYTHING THEY SAY and follow all the way.

Heal the world

Healing a world damaged and hurt by pollutions of the mind and physical pollution is by far the hardest and most mind boggling task to do in this era and time. Convenience is the great cause for this to happen. The peace which we envision for the world today might not be what we can achieve with our own two hands. But here’s what I think is possible:

Promoting the Gaden tradition:

Our tradition is rich with the fruits of all four schools of Buddhism in Tibet (Nyingma, Kagyu, Sakya, Kadam) we shall promote Lama Tsongkhapa’s tradition in accordance with the disposition of the people of today. People from all walks of life should bask in the sunshine of the Gaden tradition. In doing so, we promote spiritual harmony amongst other schools too!

Dorje Shugden – Protector of Universal Peace

Like the mother Matzu of China/Taiwan, this deity has been honored by the UNESCO as one of its world peace ambassadors. We can write and promote Dorje Shugden as means of UNIVERSAL PEACE for all.

Go Vegetarian

Peace is a result of non-violence, I urge everyone who reads this to dedicate one week of your vegetarian diet towards this cause. Make a prayer to Dorje Shugden and dedicate it to this cause. Earnest prayers coupled with action begets results.

Raise awareness of the sufferings of suppression

Monks who are practitioners of Dorje Shugden are suppressed for their religious beliefs, we need to raise awareness about this matter and release these monks from their confusion and mental turmoil.

Prayer of Universal Peace

I believe Dorje Shugden promises peace within ourselves and to the people around us whom we love. He is Manjushri, lord of ultimate wisdom who cuts asunder our negative emotions and provides us with the wisdom needed for a better world. Doing his prayer COLLECTIVELY would create the causes for this to happen.

Above are 5 points which I have in mind through this website which we can help achieve Universal Peace and in return create causes for the ban to be lifted. Do take a good read and give your feedback on what we can do to make this happen!

As no-one desires the slightest suffering
Nor ever has enough of happiness,
There is no difference between myself and others,
So let me make others joyfully happy – bless me thus!

Harry Nephew
dorjeshugden.com/forum/index.php?topic=1605.0

Our Temple in Zululand has been built by the local people, a ruined garage, transformed into a holy place.

People enjoy Geshe-la’s Kadam Dharma presentation and blessings, and receive so much benefit from it.

Welcome to Green Tara!

Preparation

The Temple

The community centre

Preparation

Setting up the marquees

Setting up the marquees

Kosi – always having fun at work

Arriving

Two marquees connected

Luke helping with preparation

Barbara setting up the shrine

New friends

Beautiful offerings

Beautiful offerings

Beautiful offerings

Empowerment shrine

Shrine area

Attendees eagerly waiting

Mrs. Masondo assisting with the seating

Waiting for Tara

Patti translating

Kids eagerly waiting for the start

Kids eagerly waiting for the start

Gen Sangdak

Praying to Tara

Praying to Tara

Each marquee had a video link

Receiving the crown

Receiving the crown

Receiving the crown

Feeling protected by Tara

New Sangha friends

Happy hearts

Enjoying the Temple

Lunch time

Happy stomachs and smiling faces

Young and old enjoying the blessed day

Fathers and mothers

6 ordained Kadampas

Faizal, Emil, and Paul

Emulating Tara

Dakas and dakinis

Mama Kunshe

A new world opened for this girl

Jampel handing out tsog

Pagpa handing out tsog

Relaxing afterwards

Bye bye everyone

Two coaches taking people home to the rural areas

Taken from: Picasa

Please click to enlarge

This excerpt from “The Story of Conishead Priory” details Geshe Kelsang Gyatso’s arrival at Manjushri Centre, and how he served as the beacon of inspiration for its restoration.

Venerable Geshe Kelsang Gyatso explains how Dorje Shugden is Manjushri Je Tsongkhapa.

This was at a Dorje Shugden blessing in 2006 at the Manjushri Kadampa Meditation Centre in England.