By Brunhild Hekate

Buddhism has three main schools of thought – Theravada, Mahayana and Vajrayana – and a superficial examination of these three schools (or vehicles) reveals what appears to be conflicting views on the practice of vegetarianism. However, before one jumps to any conclusion, remember that Lord Buddha, the omniscient and most skillful Teacher, taught in accordance to the capacity and mental dispositions of different individuals, thus creating the illusion of different and conflicting views – that is, if one has not conducted full investigations and research into the Buddhist view on vegetarianism.

The Buddha and his followers did consume meat that was offered to them by their hosts or alms-givers if they had no reason to suspect that the animal had been slaughtered specifically for their consumption. In fact, they accepted and ate anything that was offered, as they practiced non-attachment to food.

The Buddha did not institute vegetarianism in the Sangha for He knew that many who had a craving for meat would not be able to embrace Buddhism. However, once they entered the path, their minds could be transformed to accept becoming vegetarians. Certainly, many Shravakas who had taken Pratimoksha vows became Bodhisattvas, along the way developing compassion and generating Bodhicitta. They then abstained from meat eating. Hence it is not right to categorize Shravakas as non-vegetarians.

In the Mahayana context, meat-eating is strictly prohibited. The Lankavatara Sutra, written in the fourth or fifth century AD, strongly advocates this. In several other Mahayana scriptures, e.g. the Mahayana Jatakas, the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.

The development of Bodhicitta is the very essence of Mahayana practice. Upon becoming Buddhist, one takes refuge in the Buddha and the very first precept is to abstain from killing. Aspiring Bodhisattvas train to develop the determination not to eat meat from the very conviction that the flesh of these animals were once our mothers who had loved us unconditionally, being as kind as our own mothers have been in this present life.

The Buddha himself has emphasized this point time and again. Animals, insects, and even shellfish are sentient beings and every single one of them, at one point of time, have been our mothers; all of them cherish life and have feelings; thus they deserve to be respected just as human beings do. Would we eat the flesh of our own mothers?

The consumption of meat, regarded as an ordinary food and eaten un-reflectively on a regular basis, implies an unawareness and an indifference to the suffering of beings that are incompatible with the mind training for an aspiring Bodhisattva.

Developing heartfelt compassion and a genuine sensitivity to the suffering of other beings is our aim and in such realization, the desire to exploit and feed on them will automatically melt away. Training in the way of the Bodhisattvas, one must expect to be transformed; and given the depth and extent of that transformation, adapting to a plant-based diet is just a minor adjustment for good morality to arise.

The animal realm, one of the six realms of existence into which we are all reborn

Moreover, eating meat encourages an industry that causes extreme cruelty towards and suffering of millions of animals and a truly compassionate person would wish to end all this suffering. In refusing to eat meat, one can do just that. The Kalachakra tantra and its supreme commentary explains that:

If there is no meat eater, there will be no animal slayer.

In Tibet, where the high altitude and climate does not permit cultivation of crops, Tibetan Buddhists who practise the Vajrayana path commonly partake of meat for sustenance. However, this does not necessarily mean that meat-eating is encouraged in Vajrayana.

Lama Tsongkapa, the founder of the Gelugpa school of Tibetan Buddhism, has repeatedly mentioned in his collected writings and provided logical reasoning and quotations from the scriptures that, if one understands the line of demarcation between what is permitted and what is proscribed, one will understand that the Sutras and Tantras all speak with a single voice. Hence what is outlined in scriptures like the famous Lankavatara Sutra also applies to Tantric practitioners in the Vajrayana tradition. However, Lama Tsongkapa made an exception to what is proscribed for those who are feeble, elderly and when there is scarcity of food, so they could survive and in turn benefit others.

Dorje Shugden, the protector of Lama Tsongkapa’s teachings would certainly be very pleased if Dorje Shugden practitioners abide by the teachings of non-violence and non-killing such as abstaining from meat, becoming vegetarian and living in harmony with Mother Earth.

World Peace Protector Dorje Shugden’s function is to assist and create conducive situations for aspiring Bodhisattvas to be trained in pure ethics and develop the supreme mind of enlightenment, so that Lord Tsongkapa’s doctrine will flourish and be upheld. By practicing such virtuous actions such as the precept of non-killing, tremendous merit will be accumulated, thus enabling Dorje Shugden to keep you in his fold, under his care and protection, life after life until enlightenment.

Dorje Shugden arose as the principal Protector of Lama Tsongkhapa’s doctrine about 350 years ago, at the time of the 5th Dalai Lama, who composed the first verses of praise to him.

However, the common lineage and practice that is being followed throughout the world today is more recent and comes from a great Lama called Tagphu Pemavajra. Tagphu Pemavajra had the special ability to astral travel and one day, he travelled to Tushita Heaven, the celestial abode of the Buddhist saint Lama Tsongkhapa. There, he requested the Buddhist ascended master Duldzin Drakpa Gyeltsen to expound the mystical teachings and practice of Dorje Shugden.

For the first time ever, Dorje Shugden’s full entourage and mandala emanated out from under Lama Tsongkhapa’s throne. Dorje Shugden then transmitted the practice directly to Tagphu Pemavajra, just as the Buddha Maitreya had transmitted five major philosophical treatises to the master Asanga in Tushita Heaven in earlier times.

Tagphu Pemavajra later transmitted these instructions to his disciple Pabongka Dechen Nyingpo, who wrote the Melodious Drum, the lineage practice prayer, and passed it on to Trijang Dorjechang Losang Yeshe who wrote a commentary on the prayer. From Trijang Rinpoche, who was also the junior tutor to H.H. the 14th Dalai Lama, the teachings were passed to many renowned Gelugpa teachers. Today, these teachers are teaching all over the world.

Is this a secret practice that requires initiation?

No, it is not secret. You do not require any initiation or empowerment to recite some of the prayers and Dorje Shugden’s mantra.

Can I practice Dorje Shugden even if I have not received the practice, initiation or empowerment from a lama?

Yes, you can. It is good to request an initiation (permission) or oral transmission from a qualified Lama if possible, as you will also receive the lineage blessings of this practice.

More advanced practice would require guidance and permission from a qualified teacher but you can already start to create a profound connection to this Protector by reciting prayers and his mantra, and praying sincerely to him.

How can I start doing Dorje Shugden’s practice?

If you have an image of Dorje Shugden, you can set up an altar if it is convenient. You can also make daily offerings such as flowers, light, incense, food or whatever you find pleasing. If it is not convenient for you to have an altar, you can start his practice simply by downloading and reciting any of the prayers that are available on this website. Or, you can recite his mantra anytime, anywhere:

OM BENZA WIKI BITANA SOHA

The most important part of doing Dorje Shugden’s practice is to have a sincere and pure motivation.

How can I do the practice if I don’t have much time?

You do not need much time for this practice. Simply recite a short prayer (below) and the mantra. You can also recite just the mantra at any time, anywhere and as many times as you like.

Whenever you have more time, you can recite the longer prayers (which can be downloaded from the prayers section of this website) and / or recite more mantras. Most importantly, generate a good motivation and have strong faith that Dorje Shugden will help you.

Prayer:
By just recollecting you for an instant,
Outer and inner obstructions are dispelled,
O powerful Dorje Shugden’s five families,
Bestower of the four activities,
To the Dharmapala and entourage, I bow down.

Mantra:
OM BENZA WIKI BITANA SOHA

What happens if I miss doing the practice when, for example, I am ill or travelling?

Dorje Shugden is an emanation of Manjushri, the Enlightened Buddha of Wisdom. He arose as a Dharma Protector about 350 years ago especially to protect Nagarjuna’s Middle View, as taught by Lama Tsongkhapa.

He is often considered to be a Protector of the Gelugpa lineage but actually, he protects all sincere Dharma practitioners equally.

I already have a Dharma Protector practice so why would I need to do Dorje Shugden’s practice?

Dorje Shugden has manifested specifically at this time to assist practitioners in this day and age. As obstacles and distractions become much greater at this time, Dorje Shugden’s practice is very effective to help us clear these obstacles. His practice is complementary to all our practices and there is no conflict or overlap at all.

You should continue your existing Dharma Protector practices, but you can also add Dorje Shugden’s practice to your daily prayers. You can add his prayers in after your normal Protector prayers, or simply recite his mantra.

Can I still do Dorje Shugden’s practice if I am already doing other spiritual practices?

Yes, there is no conflict or problem in adding Dorje Shugden’s practice to what you are already doing. You can also put images of him on your altar alongside images / statues of other deities and / or Buddhas. However, if you already have a Lama and have already been advised to do certain prayers, you should maintain what you have already been taught.

If you wish to do Dorje Shugden’s practice (or any other practice for that matter) on top of what you have already been advised, do seek the advice of your Lama as he will know what practices would be most suitable and beneficial for you.

Can I be harmed in any way from doing this practice?

It is impossible for any Enlightened Being like Dorje Shugden to harm anyone. He abides totally in compassion and wisdom, and would never do anything to harm any being.

Will Dorje Shugden harm you if you stop doing his practice?

No. As he is a fully Enlightened Buddha, he will never have any motivation to harm any being.

Which high lamas practice Dorje Shugden?

Many of the highest Lamas today – who have been recognized as highly realized, Enlightened Beings themselves – have been well known for relying upon Dorje Shugden. Well-known and highly esteemed Gelugpa practitioners of Dorje Shugden, past and present, include:

Past Masters

• The 5th Dalai Lama, Ngawang Lobsang Gyatso
• Losang Thubten Wangchuk Jigme Gyatso (head of the Gelugpa school of Buddhism in Mongolia)
• Ngulchu Dharmabadra
• The Indian master Shakya Shri Bhadra
• The 11th Dalai Lama (who installed Dorje Shugden as the Protector of the Gelugpa tradition)
• Gyara Tulku Rinpoche
• Domo Geshe Rinpoche (regarded by the 13th Dalai Lama as an emanation of Lama Tsongkhapa)
• Serkong Rinpoche (regarded by the 13th Dalai Lama as Vajradhara)
• Dagpo Kelsang Khedrub Rinpoche
• Pabongka Rinpoche
• Trijang Rinpoche
• Ling Rinpoche
• Khangsar Rinpoche
• Tathag Rinpoche (in charge of the Tibetan Government after the death of the 13th Dalai Lama)
• Zong Rinpoche
• Khen Rinpoche Losang Tharchin
• Lati Rinpoche
• Geshe Ngawang Dhargyey
• Khechog Rinpoche
• Lama Yeshe
• Dagom Rinpoche

Present Masters

• Lobsang Tamdin
• Ribur Rinpoche
• Geshe Rabten
• Dagyab Rinpoche
• Gelek Rinpoche
• Lama Zopa
• Geshe Kelsang Gyatso
• Yongyal Rinpoche
• The 14th Dalai Lama
• Gonsar Rinpoche
• Gangchen Rinpoche and others

Where can I find out more information about this Protector and his practice?

There is plenty of information available on this website, including a wealth of articles, images and videos. There is also a very helpful forum which encourages plenty of discussion and where you can ask any questions you may have about Dorje Shugden and his practice.

Dorje Shugden is an emanation of Manjushri, the Enlightened Buddha of Wisdom. He arose as a Dharma Protector about 350 years ago especially to protect Nagarjuna’s Middle View, as taught by Lama Tsongkhapa. He is often considered to be a Protector of the Gelugpa lineage but actually, he protects all sincere Dharma practitioners equally.

What is a Dharma Protector?

A Dharma Protector is a being who manifests in a particular form with the particular function of averting obstacles and providing conducive conditions for our spiritual practice. There are two kinds of Dharma Protectors: Enlightened Protectors who are emanations of Buddhas, and unenlightened / worldly Protectors.

What is the difference between an Enlightened Dharma Protector and a worldly / unenlightened Protector?

The difference between an Enlightened Dharma Protector and a worldly Dharma Protector is that the former is a Buddha whereas the latter is not. Many of the Dharma Protectors who are most commonly relied upon are Enlightened Beings, such as Dorje Shugden, who is an emanation of the Buddha Manjushri.

Enlightened Dharma Protectors’ principal function is to protect our Dharma practice, not to help our mundane affairs. Famous Enlightened Dharma Protectors are Palden Lhamo (an emanation of Tara), Six-Armed Mahakala (Avalokiteshvara), Four-Armed Mahakala, Kalarupa and Dorje Shugden (Manjushri), and Setrab Chen (Amitabha).

The most famous of the unenlightened Dharma Protectors is Nechung / Pehar. These unenlightened Protectors are usually worldly beings who were oath-bound by Lamas to stop causing harm and to serve and protect the Dharma instead.

Why are Dharma Protectors so important?

When we are engaging in spiritual practice, obstacles and distractions will arise that may disturb our practice. Thus, it can often be difficult to fulfill our commitments or engage purely and deeply in Dharma practice.

Dharma Protectors are a very important part of our practice as they help to remove immediate obstacles to our spiritual progress. They also provide conducive conditions for us to accomplish our spiritual aspirations smoothly. For example, they can help to avert physical problems such as illnesses, accidents, financial difficulties, and bring about the resources we need such as sponsorship, resources and spiritual friends to support our practice.

Dorje Shugden has removed obstacles and created the conditions for the extraordinary growth of Lama Tsongkhapa’s teachings, and most importantly, the realization of those teachings. Lama Tsongkhapa’s doctrine is now spreading swiftly to countries throughout the world and touching the lives of many who have been able to learn the teachings and put them into practice to effect great transformation in their lives.

Why does Dorje Shugden look so fierce?

In Buddhist iconography, wrathful expressions denote a very fast and powerful energy. It is likened to the “fierce” but compassionate energy of a mother who shouts at her child if she sees him playing with fire or about to harm himself.

Dorje Shugden’s expression of fierceness is symbolic of his very swift and efficacious ability to destroy obstacles for Dharma practitioners and come to our aid very quickly. Underneath the fierceness, everything that Dorje Shugden does is out of total compassion.

Is Dorje Shugden a spirit or demon?

No, he is neither a spirit nor a demon. Quite the opposite. He is an emanation of Manjushri, the Buddha of Wisdom, and is therefore a fully Enlightened Being.

Has Dorje Shugden emanated as other forms before?

Yes, prior to arising as a Dharma Protector, Dorje Shugden manifested as many renowned and highly respected Lamas including:

• The Indian Mahasiddha Biwawa
• Duldzin Drakpa Gyeltsen (one of Lama Tsongkhapa’s closest disciples who built Gaden Monastery)
• Panchen Sonam Drakpa (an erudite scholar and debate master, whose philosophical texts are still being studied in the monasteries today)
• Tulku Drakpa Gyeltsen (a highly respected Lama who was often compared to the 5th Dalai Lama).

What are the other forms of Dorje Shugden and what do they do?

There are five principal emanations of Dorje Shugden:

• Dorje Shugden, the principal figure who represents consciousness. He bestows wisdom and shows the way to higher attainments.
• Vairochana Shugden or Shize, who represents form. He purifies negative karma and obstacles.
• Ratna Shugden or Gyenze, who represents feeling. He brings increase of all that is good.
• Pema Shugden or Wangze, who represents discrimination. He brings peace of mind.
• Karma Shugden or Trakze, who represents compositional factors. He helps to overcome delusions and combats the strongest negative, harmful energies.

What are oracles, and how are they related to Dharma Protectors?

Oracles are specially trained people who can take trance and serve as a medium for Dharma Protectors. This means that the essence or energy of the Dharma Protector can enter and use their bodies as a vessel to speak to us directly. Therefore, we can receive enlightened and accurate advice to make the right decisions to support our spiritual path in our daily lives.

Immaculate Disciple of Je Tsongkhapa

In a previous lifetime, in1327, the great being Dorje Shugden emanated in Central Tibet as Duldzin Drakpa Gyeltsen. As in his previous incarnations, he displayed a compelling inclination towards spirituality from a very young age, and took on his studies with tremendous zeal and astonishing results.

He took ordination at the foot of Drigung Choje Chan Nga who acted as Zimpon, the assisting Master. Throughout his monastic studies, he listened to infinite teachings of Sutra and Tantra from many spiritual masters but the only Lama he held close to his heart was the great Je Tsongkhapa.

At that time, this heart disciple of Je Tsongkhapa developed such a respected reputation for holding the Vinaya vows so well that he was given the name Duldzin, an abbreviation of ‘Dulwa Dzinpa’, which means ‘Holder of the Vinaya’. Just like his Guru Je Tsongkhapa, Duldzin held onto his vows so well that he exuded a beautiful scent – the fragrance of morality – and was a dazzling sight to behold.

With Je Tsongkhapa, Duldzin studied and mastered the Lamrim, realised Bodhichitta, and practiced and mastered the four classes of Tantra, all while keeping his Vinaya, Bodhisattva and Tantric commitments perfectly.

In his later years, Je Tsongkhapa travelled and did extensive retreats. While he was away, he would place Duldzin Drakpa Gyeltsen in charge of his affairs. As Je Tsongkhapa aged, Duldzin feared for his master’s health so he took on the challenge of building Gaden Monastery for him. He did this exactly in accordance with the Vinaya rules. Upon completion, Duldzin offered the entire monastery up to his Lama so Je Tsongkhapa could reside there to teach.

Once, Lord Duldzin was invited to Tsel Gungtang temple to give teachings on Lamrim and the Vinaya. He gave the teachings so well that he was able to empower the monastic community of the monastery with renewed enthusiasm for the Vinaya and also infused them with the spirit of the Great Scope.

He never took credit for his teachings but always attributed them to the kindness of his Lama, Je Tsongkhapa. It was during this lifetime that Duldzin Drakpa Gyeltsen first made a promise to Nechung to arise as a Protector to preserve the teachings of Lama Tsongkhapa.

When the great Je Tsongkhapa finally passed away in meditation, Duldzin was greatly saddened. Along with many of Je Tsongkhapa’s closest heart disciples, he entombed his Lama’s remains in a magnificent stupa. Many people believed Je Tsongkhapa and Duldzin Drakpa Gyeltsen to be equals in terms of their wisdom, spiritual realisation and knowledge.

It is even said that both Je Tsongkhapa and Duldzin were actually emanations of the same enlightened mind, manifesting simultaneously as teacher and student to show the perfect example of Guru devotion. The other students of Je Tsongkhapa thus requested Duldzin to ascend the Gaden throne of Je Tsongkhapa, as the first Gaden Tripa. However, Duldzin politely declined.

Instead, he offered the Gaden throne to another of Lama Tsongkhapa’s heart disciples, Gyaltsab Je, who became the first throne-holder of the Gaden tradition. In his lifetime, Duldzin founded another monastery, Tsunmo Tsal, and it was here that he passed away, leaving behind many great students and a whole body of written works.

One of Kyabje Pabongka Rinpoche’s Gurus, Mahasiddha Tagpu Pemavajra had the miraculous ability to astral travel to pure lands of the Buddhas, such as Tushita Heaven. On one occasion, Tagpu Pemavajra ‘travelled’ to Tushita and had an audience with Lama Tsongkhapa and his Eight Great Disciples. There, he specifically requested Duldzin Drakpa Gyeltsen to expound the teachings on Dorje Shugden.

In response, rainbow lights streamed forth from Duldzin Drakpa Gyeltsen’s heart to Lama Tsongkhapa’s heart. From Lama Tsongkhapa’s heart, the lights shone back to Duldzin Drakpa Gyeltsen. Then another ray of rainbow light shone down from Duldzin Drakpa Gyeltsen to underneath Lama Tsongkhapa’s throne.

From under the throne, Dorje Shugden manifested with his full 32-deity Mandala. Dorje Shugden himself expounded the practice and gave the oral transmission directly to Tagpu Pemavajra. Upon completion, the mandala was dissolved back under the throne.

When Tagpu Pemavajra’s consciousness returned back to his body, he quickly penned everything down. He also composed a praise of Dorje Shugden that he called ‘Infinite Aeons’.

Tagphu Pemavajra

Tagpu Pemavajra passed this practice, along with many other practices, down to Kyabje Pabongka Rinpoche. Later, Pabongka Rinpoche began to promote the Vajrayogini Tantra and Dorje Shugden extensively throughout all his teachings.

He explained that these practices would be highly effective in our degenerate era, when people had lower merit and were surrounded by stronger distractions. Kyabje Pabongka Rinpoche then composed the fulfillment ritual called ‘The Melodious Drum Victorious In All Directions’ that is frequently used by practitioners all over the world to this day.

The master Ganden Jangtse Serkong Dorje Chang also wrote another fulfillment ritual which is still in use, called ‘Extensive Fulfillment Ritual for the Dharmapala Dorje Shugden’. According to the colophon, the Dorje Shugden oracle of Trode Khangsar had requested for this text to be written.

It is also explained that the ritual text contains parts written by Morchen Dorje Chang of the Sakya School and Dre’u Lhas, the fourth incarnation of Drukpa Kunleg, the great Mahasiddha of the Drukpa Kagyu School.

Later, Kyabje Trijang Rinpoche, the heart student of Kyabje Pabongka Rinpoche, composed ‘Music Delighting The Ocean Of Protectors’, the most definitive commentary to Tagpu Pemavajra’s praise, ‘Infinite Aeons’. In this commentary, Kyabje Trijang Rinpoche gives very detailed explanations and teachings about the practice of Dorje Shugden, the rituals and how to perform them.

He also writes extensively about the lives of Dorje Shugden’s illustrious previous incarnations, which include highly revered Lamas such as Sakya Pandita, Buton Rinchen Drub, Panchen Sonam Drakpa and Tulku Drakpa Gyeltsen.

During the time of the incomparable Manjushri Je Tsongkhapa, a dove was once seen circling around the hall during a teaching session at Gaden Monastery. Gyaltsab Je and Kedrub Je, two of Je Tsongkhapa’s closest disciples, knew the bird was an emanation of the Dharma Protector Nechung but they didn’t say anything.

In the audience was also Duldzin Drakpa Gyeltsen, one of Je Tsongkhapa’s closest, most devoted students. He is often believed to be a direct emanation of Tsongkhapa himself, to show us the example of a perfect relationship between Guru and disciple. He too knew that the dove was Nechung but refrained from saying anything until after the teachings.

When everyone left the hall, Duldzin Drakpa Gyeltsen said to the bird, “It is not proper for you to keep coming here and disturbing my Lama’s teachings. Please state the reason you are here, Nechung. What do you want?”

When Duldzin Drakpa Gyeltsen said this, the bird transformed into a young boy dressed in white, who walked towards him and said, “You are my purpose. It is your help that I have been waiting for. Lama Tsongkhapa has taught Nagarjuna’s Middle View perfectly.”

“An uncommon protector needs to arise, to protect these perfect teachings. I cannot do this, as I have already promised Guru Rinpoche that I will protect Buddhism in general.”

Lord Duldzin, will you arise as a Protector, uncommon to the Gaden lineage, to protect Nagarjuna’s Middle View as taught so clearly by Tsongkhapa? Will you promise to do this?

~ Dharma Protector Nechung to Duldzin Drakpa Gyeltsen

Duldzin folded his hands and agreed, saying, “Yes, I will do it. I promise.” The small boy said to Lord Duldzin, “Do not forget your promise.” Then he disappeared. This was how the aspiration to arise as a Dharma Protector was first generated during the lifetime of Duldzin Drakpa Gyeltsen.

We went to India to celebrate the dedication of the new Shar Gaden temple and along the way, we had an opportunity to walk in the footsteps of thousands of Buddhists who went before us. This journey began on Oct. 23 with three monks and 16 lay students heading to Mumbai, India.

Our first visit was to the Kanheri Caves in the Sanjay Gandhi National Park. These caves were carved out of cliffs as a place for monks to study and practice Buddhism. They date from 1st century BCE to 9th century CE. They were commissioned by royal families, merchants and other segments of the old society to support the monks in their efforts to practice the Dharma.

In the center of some of the caves are large Stupas. Thousands of intricate carvings of Buddhas, Bodhisattvas and other Buddhist images cover the walls. As in other cultures, much of the ancient art in India is based on religion. So these caves and their art (sculptures, painting, etc.) and architecture are of interest to many historians.

After a quick plane ride south to Hubli, we stopped at Ven. Kuten Lama’s favorite boyhood restaurant – Ayodhya – for tea. Then we drove through a part of the Indian countryside that few foreigners get to see. Fields of sugar cane, rice and corn lay next to tree-lined roads that took us through the town of Mundgod and to a warm welcome by the Shar Gaden monks.

After we arrived and enjoyed tea, we settled into our rooms. The next day was a “play day” before the official festivities began. We met briefly with Abbot Geshe Losang Phendey and then Kuten Lama took us on a tour of the grounds. Everywhere we went, preparations were underway – hanging flags, putting up banners, hauling boxes of supplies. But there were no apparent concern for the preparations being completed “on time” but just a sense of purpose and excitement.

The celebrations began at 6 a.m. on Wednesday, Oct. 28. A parade of monks carried pictures of lineage masters with a procession of senior monks and students following. Hundreds of people from all over the world sat with local Tibetans around the perimeter of the temple for prayers. The younger monks sitting near us were very busy watching us most of the time.

What followed were an official ribbon cutting ceremony, a meeting of the Dorje Shugden Religious and Charitable Society and an evening performance by the monks of a monastic debate and traditional dances and songs. Over the course of the next three days, there were an education conference, a Je Tsongkhapa Long Life initiation, invocation and Lama Choepa at Kyabje Trijang Dorje Chang’s Labrang and Kangso.

Time at Shar Gaden seemed to go very slowly even though the days were filled with so much activity. We were so completely separate from our everyday lives – no clock to watch, no work to do and meal times announced with a gong – but we also felt right at home. No one wanted to leave. But next on our trip was a visit to Serpom Monastery to the south.

We enjoyed a brief tour of the grounds and had an opportunity to see the new temple that still under construction. After a delicious meal we were on the road again to Mysore. There, we visited Chamundi Hill and the Mysore Palace before going to see Kundeling Rinpoche’s monastery in the heart of the city. An extra day to rest and we were on the road again – north to Bangalore to catch a train that took us to Aurangabad.

There we visited the Ajanta and Ellora caves. Both are UNESCO World Heritage Sites and are undergoing preservation. Ajanta is known for the ancient paintings found on walls, ceiling and pillars. The paintings were not painted directly onto the rock walls. After the surface of the rock was made as smooth as possible with hammer and chisel, the rough surface was coated with a layer of clay and cow dung mixed with rice husks. Then, a topcoat of lime was then applied and polished smooth. Then the paint would be applied. Many of the paintings have been lost, but the few that remained hint at how beautifully decorated the caves once were.

Ancient teachers in this lineage have practiced the same prayers, chants and other rituals that we do today. So, when we had an opportunity to do Lama Choepa in one of the caves, Kuten Lama explained that it was auspicious that we were able to carry on this tradition.

On our second day in Aurangabad, we went to the Ellora caves. This set of caves is a mix of Buddhist, Hindu and Jain religions. There are some features of these caves that are all the same – channels cut into the rock to direct rainwater into large cisterns, windows and holes to let in light and fresh air – but the carvings and ornamentation were all unique.

On our last night in Mumbai before we returned to the United States, we had one last meal of spicy Indian cuisine with Kuten Lama. Sitting around the table talking and laughing, it could have been any meal at any time in any place. But it wasn’t – it was the end of a historic trip that included an important time in our lineage. It was, in a single word, amazing!

~ Margo Pierce
Cincinnati

Source : www.ganden.org/uploads/news/pdfs/Garuda_Winter2010.pdf

Lama Thubten Phurbu is doing a lot of work in China and Tibet to spread the tradition of Lama Tsongkhapa and Dorje Shugden. It is really good news to know that NAGBA is associated and working closely with many lamas of the Gelugpa tradition and spreading Lama Tsongkhapa and Dorje Shugden’s lineage.

To know more about this lama see the posts below

1. Lama Thubten Phurbu’s Dharma Tour in Kham/Lhasa, Tibet
   Source : dorjeshugden.com/?p=8337
2. Dorje Shugden oracle takes trance while Lama Thubten Phurbu is giving Dharma talk
   Source : dorjeshugden.com/?p=8331
3. Huge Dorje Shugden statue of Tseri Sagong Monastery in Chamdo, Tibet
   Source : dorjeshugden.com/?p=8069
4. Lama Thubten Phurbu Spreading Dorje Shugden in Chamdo, Tibet
   Source : dorjeshugden.com/?p=8051
5. Chinese Buddhist Temple Spreading Dorje Shugden
   Source : dorjeshugden.com/?p=8029

His Eminence Geshe Thupten Thinley confers the commentary of the Essence of Eloquence on the Interpretive and Definitive Meanings composed by the incomparable Je Tsongkhapa Chenpo, to the devoted monks and lay people community of Shar Gaden.

Geshe Thupten Thinley Rinpoche is being invited to the teaching courtyard. Domo Geshe Rinpoche also attended this teaching. There were many other monks and tulkus present.

The Long Life Offering to His Eminence Geshe Thupten Thinley by the devoted sponsors and the Sangha community.

This is a very beautiful video that highlights on Shar Gaden Monks.

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/