Back when the Dorje Shugden ban was first enforced in 1996, few thought that they would live to see the day when the ban was lifted. There have however, been many signs in recent years that the ban may soon be coming to an end.

These began as far back as 2016, when His Holiness the Dalai Lama said Dorje Shugden does no harm. It has continued into 2020, with His Holiness saying that it would be permissible to rely on Dorje Shugden as a land deity. As recently as June 2021, His Holiness has said that he was wrong to have banned Dorje Shugden.

For those familiar with the ban, the shift in His Holiness’s stance is undeniably clear.

In the early years of the ban, the persecution of Dorje Shugden practitioners was horrific. Families were split, marriages were broken up, children were bullied in school, people were denied medical treatment and monks were expelled from monasteries, but to name a few examples of discrimination against Shugden worshippers.

And in those early days of the ban, as the persecution of Shugden practitioners began to pick up steam, a few brave people grouped to form the first resistance against the ban. They called themselves the Dorjee Shugden Devotees’ Charitable and Religious Society, otherwise known as the Delhi Society.

Not only did the Delhi Society preserve important works and rituals on Dorje Shugden, but they also launched legal appeals against the ban, and worked hard to raise awareness of its illegality. In doing so, they risked their safety, their personal opportunities and their own welfare to protect the lineage. Their courageous actions proved to people that it was possible to resist and stand up against the public relations behemoth that is the Tibetan leadership, because there is strength and power in standing up for the truth.

And the truth is that Dorje Shugden is an enlightened being, that everyone deserves religious freedom and no one should be persecuted on the basis of their faith.

The 25^th anniversary of the Delhi Society

2021 marks the 25^th anniversary of the Delhi Society. In light of this, various pujas have been advised by the highest lamas of our tradition to celebrate this auspicious occasion, and to dedicate the vast amount of merits that have been accumulated over the years in the struggle to speak up for the truth.

His Holiness the 101^st Gaden Tripa Jetsun Lungrik Namgyal Rinpoche, His Holiness Kyabje Pabongka Chocktrul Rinpoche and His Holiness Kyabje Trijang Chocktrul Rinpoche have each recommended pujas to be done. The four main aims of these pujas are:

1. To dedicate everyone’s efforts in bringing our lineage this far, where a light can finally be seen at the end of a 25-year struggle
2. To generate and dedicate merits towards the swift return of the lamas and practitioners who we have lost in recent years
3. To dedicate merits towards the long lives of our lamas who remain with us, and to create the causes for their works to grow
4. To generate and dedicate merits for all practitioners’ wishes to be fulfilled, for their obstacles to be pacified, and for them to find happiness

Pujas from H.H. the 101^st Gaden Tripa

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• To follow the advice of H.H. Kyabje Pabongka Chocktrul Rinpoche and H.H. Kyabje Trijang Chocktrul Rinpoche
• To carry out a Great Prayer Festival (Monlam Chenmo) for a minimum of one day, in the tradition established by the great master Je Tsongkapa

Pujas from H.H. Kyabje Pabongka Chocktrul Rinpoche

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• Sixteen Arhats puja, 1,000 times
• Reciting the Manjushri-nama-samgiti, 10,000 times
• Reciting the sungbum (collected works) of Je Tsongkhapa and his two spiritual sons
• Guru Puja with 1,000 Ganachakra Tsog offerings
• General Dharmapala Puja
• Dharmapala Dorje Shugden puja with 1,000 Ganachakra Tsog offerings
• Smoke offerings
• Hang prayer flags, as many as possible

Pujas from H.H. Kyabje Trijang Chocktrul Rinpoche

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• Reciting the sungbum (collected works) of Je Tsongkhapa and his two spiritual sons
• Reciting the 8000-verse Prajnaparamita Sutra, 20 times
• Reciting the Suvarnaprabhasottama Sutra
• Peaceful fire puja of Solitary Hero Yamantaka, 10 times
• Sixteen Arhats puja
• Guru Puja with Ganachakra Tsog offerings
• Gyabshi ritual
• Dharmapala Dorje Shugden puja

Grand Prayer Festival on International Dorje Shugden Day

This grand prayer festival will begin on August 24, 2021 which is the International Dorje Shugden Day that is celebrated annually all over the world. It is expected that it will take a few days for the pujas to be completed, and they will be conducted by our precious sangha who have dedicated their lives to upholding the Dorje Shugden lineage, in spite of the obstacles they have been met with.

These important rituals will be held at major Dorje Shugden monasteries around the world, including:

• Shar Gaden Monastery (India)
• Serpom Monastery (India)
• Phelgyeling Monastery (Nepal)
• Segyu Monastery (Nepal)
• Samten Choeling Monastery (India)
• Kundeling Monastery (India)

Over 40 Dorje Shugden organisations around the world have come together in service of the lineage to contribute towards the fulfilment of our high lamas’ instructions. This means that no matter where you are in the world, you can still contribute and take part in this momentous celebration.

It has been a quarter of a century since the Dorje Shugden ban was first enforced, marking the start of two decades of suffering for Shugden worshippers everywhere. It has been 25 years of fighting, hoping, praying and begging for things to change. Now, as the tide seems to turn, it is finally time for us to rejoice and celebrate.

Official Announcement

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Official Announcements in Other Languages

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Advice from Lineage Lamas

བོད་ཡིག (Tibetan)

中文 (Chinese)

монгол хэл (Mongolian)

Composed by the 31st Sakya Trizin Kunga Lodro

HUM
DORJE CHANG WANG TSA GYÜ LAMA DANG
NGÖ DRUB KÜN TSÖL YIDAM LHA YI TSOG
BAR CHE KÜN SEL SUNG MAY THU TOB KYI
TRINLEY LHÜN DRUB GYEL POR NGA SÖL LO

HUM!
With the Vajradhara root and lineage masters,
The assembly of yidhams ¹ who grant all realizations,
And protectors who remove all obstacles,
We recognize you as a king among thrinlay lhundrub ².

GANG KU MUG NAG NYI MA JE WAY ZI
CHÖ GÖ SUM DEN RAB JUNG ZHÖN NUI TSUL
SER GYI DANG DEN THANG THEB BU LA SÖL
CHÖ KHOR YONG KYI SUNG MAR NGA SÖL LO

Your dark-red form blazes like a hundred suns,
You appear as a youthful monk in the triple robes,
You wear a gold-hued thebzha ³ on your head,
We recognize you as the protector of all chokhors ⁴.

DREN PA TSAM GYI MI THUN CHOG NAM KÜN
KE CHIG NYI LA THEL BAR LOG NÜ PAY
LHA MAG JE WAY MAG TSOG GYE PA YI
CHAG TSEN TSEN DEN BING GI NGA SÖL LO

Merely by recalling whose name,
Who could emanate a million divine hosts,
That can reduce to dust all malignant forces,
With the divine sandalwood bheng ⁵, we recognize you as such.

TEN DANG TEN DZIN BU ZHIN KYONG DZE CHING
NAM ZHI TRINLEY THOG MAY NYUR DRUB PA
DRAG SHUL TOB DEN DORJE SHUGDEN TSEL
DAG GI TEN GYI DRA LHAR NGA SÖL LO

You are the fierce and mighty Dorje Shugden,
Who sustains tenpa ⁶ and tenzin ⁷ like son,
And swiftly fulfills all four tasks,
I recognize you as my constant dralha ⁸.

DOR NA DAG GI LEG NYE JA WA KÜN
CHÖ SUNG CHEN PO KYE LA NYER TAY KYI
NYIN TSEN YEL WA MAY PAR SUNG WA DANG
CHOG DÜ KÜN TU GYE PAY TRA SHI TSÖL

In short I entrust all my concerns both right n’ wrong,
To you, great dharmapala,
Protect me day and night with vigilance,
At all times and places, grant propitious factors.

For more information about the 31st Sakya Trizin Kunga Lodro:

• Sakya Throne Holders: Sonam Rinchen (1705-1741) & Kunga Lodro (1729-1783)
• A Sakya Tale
• Dorje Shugden on a Black Horse
• Dragshul Trinley Rinchen (1871-1935) – the 39th Sakya Trizin
• Praise of the Protector Dorje Shugden
• The Time of the Great Fifth

Notes:
1. Meditational deities.
2. Thrinlay: task, purpose; lhun, shortened form of the adverb lhungyis, effortlessly; drub: accomplishing naturally. ‘By whose blessings one’s purposes are fulfilled effortlessly’.
3. The hat worn by high-ranking ecclesiastical personages in Tibet.
4. A compund of cho (Dharma) and khor (its adherents).
5. The cudgel in the hands of deities.
6. The Buddha’s teaching.
7. Upholders of the Buddha’s teachings.
8. The divinity someone could rely upon in times of strife and war.

Dorje Shugden puja being done at Tashilunpo Monastery

There are many types of protection one can have, dependent on the spirit or malady, but one of the most powerful is relying on the benevolent protector DORJE SHUGDEN.

Dorje Shugden’s rites, rituals, prayers, meditations and protective mantras are hailed as one of the best. This practice is excellent to do daily to bless our premises as it is very effective. One can download a picture, keep in one’s home and ask for sacred protection. Many can attest that Tibetan protection is ancient and powerful.

Tibetan Buddhism and Tibetan High Lamas are the world’s experts for exorcism and casting out of spirits. In the east, where magic is prevalent even in today’s times, it is considered the best.

Many people who are afflicted with the Chinese mountain magic, Thai magic or Indonesian magic are very hard to cure. Spirits follow them and many disasters happen.

They always seek Tibetan Lamas for healing and getting rid of evil spirits, black magic or purifying unclean places. In the Tibetan tradition, people are very familiar with protection against negative forces, spirits, spells, and bad energy.

There is a wonderful practice that any layman can do, which is invoking upon a very powerful yet benevolent Protector – Dorje Shugden. We can do his prayer followed by mantra daily. This can be done in one’s home, before travels or during crisis situations.

Daily prayers to Dorje Shugden would be good also. Reciting prayers to Dorje Shugden, offering one’s fears and reciting the mantra daily is very powerful for protection against the most ferocious spirits or demons. This ancient protective practice from the High Tibetan lamas is the best.

Daily prayers and invocation to Dorje Shugden also bless the environment and give peace. When we do prayers to invite Dorje Shugden to our place and to bless and protect our abode, Dorje Shugden comes from holy power places throughout this planet, other realms and different Buddha Fields.

One of the power places that Dorje Shugden resides in is Shambala, a mystical land filled with spiritual practice and spiritual beings. So it is a very holy and sacred practice of Tibet.

Dorje Shugden’s sacred mantra is: OM BENZA WIKI BITANA SOHA

Recite this daily for blessings. This can be recited as much as possible. The pronunciation is not a worry.

Update

Black magic and spirit infestations are common occurrences in many parts of the world. Vajrayana Buddhism provides a number of effective solutions for such problems yet many have limited access to a qualified teacher who is able to grant the necessary teachings and initiations.

Fortunately, within the lineage and teachings related to Dorje Shugden, a practice to prevent and assist with such problems exists, and can be done safely by anyone who is afflicted by these negative energies without receiving initiation. This practice is that of the wrathful emanation of Dorje Shugden, known as Trakze or Karma Shugden.

May all who are afflicted by these negative energies be free from such sufferings quickly.

Trakze Practice for Protection Against Spirits or Black Magic

• Trakze Teachings (English) by H.E. Kyabje Tsem Rinpoche
• Trakze Prayer Text

A rare statue of an enthroned Dorje Shugden in Trode Khangsar

The enthronement ritual is traditionally performed at the end of the medium or long Dorje Shugden Kangsol (propitiation text), originally composed by Kyabje Pabongka Rinpoche in Melodious Drum Victorious in All Directions, and is an investiture of power and authority placed upon Dorje Shugden by the practitioner.

The enthronement prayer seals the merits of Dorje Shugden’s blessings in a particular location, image or practitioner’s life. Through this ritual, one is able to consecrate statues, pictures and thangkas of Dorje Shugden. It is also a request for Dorje Shugden to reside in a particular location, thus blessing the place and dispelling various negativities and interferences.

Most importantly, the enthronement ritual plays a key role in supporting the growth and flourishing of the Dharma, particularly if performed in a location that will be used for the practice and furtherance of Lama Tsongkapa’s rare lineage.

OM SARVA BI PURA PURA SURA SURA AWARTAYA AWARTAYA HO BENZA PARANAKAM(recite 3x)

The enthronement ritual begins with the recitation of a special mantra that enthrones and empowers Dorje Shugden, followed by special requests that delineate the reason and purpose of the enthronement.

HUM
We enthrone you as the holy venerable one
Inseparable with root and lineage Vajradhara gurus,
Grantor of infinite easy attainments
And dispeller of all obstructions on the path without exception!

In the first verse, Dorje Shugden is enthroned as a fully enlightened monarch who has the same qualities as our root Guru and the rest of the enlightened lineage Gurus stemming directly from the Buddha.

With this Buddha nature, Dorje Shugden is also enthroned as the protector deity who bestows all common and uncommon attainments. Common attainments are those that are common to both Sutra and Tantra, for instance Bodhichitta, renunciation, valid view of reality and so forth. Uncommon attainments are those specific to Tantra, such as those of the generation and completion stages.

We enthrone you in the nature embodying the three refuges;
The fully enlightened, verbal and realised dharma’s sovereign,
Holy dharma, peaceful, freed from all attachment,
And Sangha, untiring in serving others’ welfare!

Next, Dorje Shugden is enthroned as the holiest object embodying the Three Jewels of Buddha, Dharma and Sangha, in which we take refuge.

From emptiness’s great sphere, whatever various forms will subdue
Full distinctly appear like the moon’s reflection in water;
Principal of all Tantric sets’ countless mandalas,
We enthrone you in nature of the yidam deity!

Dorje Shugden is then recognized as having direct perception of emptiness or Shunyata. He is praised as being equal to the Tantric deities and is thus enthroned as an equal of a Buddha-Yidam. In this verse, the practitioner recognizes Dorje Shugden’s enlightened qualities and enthrones him accordingly to create the merits to achieve the same qualities.

The Choyang oracle in full trance of Duldzin Dorje Shugden is enthroned like a lama

In form of a red raksha protecting, without exception,
The temple libraries of Jambudvipa,
The teachings, and Sangha assembly upholding them,
We enthrone you as principal of all dharmapalas!

In this verse, Dorje Shugden is praised as the special guardian of the scriptural and oral lineage teachings. We also request him to protect practitioners and members of the Sangha, thereby protecting the spread of the lineage and its teachings.

Powerful king granting all wished common and supreme attainments
To anyone who properly relies on and propitiates you;
Bestowing all easily like a wish-granting gem,
We enthrone you as protector who fulfils all hopes!

We, master, disciples, and entourage,
Entrust ourselves to you, protector, guard us unceasingly!
Pacify all negative circumstances and grant accomplishment
Of whatever desired attainments at our mere wish!

In the final verse, we request Dorje Shugden to remove all difficulties and problems resulting from our negative karmas that may distract or pull us away from the spiritual path. Lastly, Dorje Shugden is entreated to accomplish whatever purpose that the practitioner requests.

Incense is traditionally offered on Buddhist shrines to propitiate the Three Jewels – Buddha, Dharma and Sangha. The fragrant scent of incense is said to resemble and remind us of the perfection of morality. This is because monks who hold their vows perfectly are said to emit a fragrant scent reminiscent of the fragrance of incense.

Duldzin Drakpa Gyaltsen and Lama Tsongkapa are historical monks who are noted to have attained this perfection. Thus, when we offer incense to the Three Jewels, we aspire to create the necessary merit to hold our vows and commitments perfectly, just like these holy and pure monks. The perfection of morality is one of the 6 paramitas (perfections) that form the Bodhisattva path, leading towards becoming a fully enlightened Buddha. Therefore, the offering of incense has grown to be an integral part of formal Buddhist practice.

Duldzin Drakpa Gyaltsen was renowned to have kept his vows so well that he was said to have emitted a fragrant scent

In the Tibetan tradition, incense offering or Sangsol is an outdoor ceremony performed by lay and ordained monks to mark important religious and social occasions. It can be performed individually or in groups during notable events such as Losar (Tibetan New Year), marriages, birthdays and other important occasions.

The offering of incense has a long history and has two references in ancient Indian texts. The first reference is found in Buddha’s life story when he was invited by Bhadri of Magadha to visit her home. To welcome the Buddha, she made offerings of incense smoke to him from the roof of her house. The second reference is found in the Guhyasamaja Tantra, which states that one should know about the three kinds of fragrances.

According to historians, incense offering was first carried out in early Tibet when the ancient Bön master, Tonpa Sherab, first came from Zhang Zhung (Afghanistan/Tajikistan) to spread what would eventually be known as the Bön doctrine.

The earliest incense offering text dates to the period of the 8th Century when Indian master Padmasambhava came to Tibet and established the first Buddhist monastery, Samye. Hidden and rediscovered several centuries later, this text has become the basis for similar incense offering texts composed by many other Nyingma, Kagyu and Sakya lamas.

The incense offering text composed by Yeshe Wangpo, a Gelugpa lama, was written during the period of the Third Dalai Lama Sonam Gyatso. Later, subsequent incense offering ritual texts were written by the 4th Panchen Lama Lobsang Chokyi Gyaltsen (1570-1662) and another by the Fifth Dalai Lama as well. On the other hand, the notable lama Serkong Dorje Chang composed an incense offering ritual to Dorje Shugden, which will be discussed here.

Preparations

One begins by ensuring that the incense to be offered has not been trampled upon by people or animals. By tradition, the incense is then place in a large urn-shaped burner called a Sangpur, which is usually placed on an elevated site, either on top of a hill or a house and in places believed to be inhabited by local deities and nagas.

Incense usually comprises of the fragrant leaves and wood of plants such as ferns, juniper, coniferous tree, rhododendron and red/white sandalwood. In addition, tsampa (barley flour), butter, sugar, and other medicinal herbs that are free from alcohol, onion and garlic are often mixed with the incense and burned.

A large Sangpur – outdoor Tibetan incense burner

Performing the Incense Offering Ritual

One begin the incense offering ritual by setting the intention that the merits from offering incense to the lineage Lamas, Yidams (meditational deities) and host of Dharma Protectors are dedicated towards all sentient beings. Specific requests such as prayers for longevity or the removal of obstacles to the spreading of the Dharma can be made at this point. In the Sangsol (incense offering) prayer, it says that we are purifying the deities with incense. In actual fact, we are not purifying the deities themselves but instead are purifying our karma through the deities.

Next, one takes refuge by reciting the refuge formula, contemplating on the Four Immeasurables and for those who have received Tantric initiation, to visualize themselves as the yidam/deity. The incense is then blessed with the recitation of the Sangsol prayer and the mantras OM AH HUM, three times. While reciting the prayer, one asks the deities to forgive and purify any transgressions of samaya, and to fulfill one’s spiritual and worldly endeavors. The deities are then requested to return to their respective abodes and auspicious verses are then recited to conclude the sangsol ritual.

If the Sangsol is performed by a group or during a festival, a handful of tsampa or roasted barley flour is thrown into the air after the ritual is completed. This is usually a happy celebration and a folk dance normally ensues right after. It is common practice for Tibetans to offer sangsol during mountaintop picnics along with the hanging of prayer flags on trees and tall poles. This is usually performed on the third day of Losar or on other auspicious days.

H.H. Kyabje Trijang Rinpoche, H.E. Gangchen Rinpoche and other high lamas tossing tsampa into the air after a Sangsol offering in Switzerland

Incense Offering Prayer

At the time of wanting to make a bsang offering, collect the incense substances; repeat the refuge and bodhi mind generation verses three times. Below is the Dorje Shugden Sangsol offering written by Serkong Dorje Chang:

HUM, visualising myself as the yidam, from the heart,
Light emanates clearing all faults from incense,
Scent having the five desirable qualities complete in perfection,
Granting uncontaminated bliss fills the extent of awareness.

OM AH HUM (repeat as many times to bless)

HUM, Root and lineage gurus, Three Jewels,
Dakas, Dakinis and Dharma Protectors,
Especially Dorje Shugden and retinue,
By boundless magical power come here.

Also, birth, warrior and patron deities,
Local deities, spirits and guardians with the eight classes,
Assembly of guests worthy of offering please come here.

Each happily dwelling on their seats
For the sake of fulfilling the yogi’s entrusted activities,
Outer, inner clouds of offerings, commitment substances and presents,
Accept these and accomplish the entrusted activities.

KYE! Agar, sandalwood, six medicinal ingredients and plants,
By the smoke cloud from the burning wisdom fire
Completely filling the sky,
Purifies the root and lineage Lamas, Yidams and Three Jewels.
Purifies the Dakas, Dakinis and Dharma Protectors.

Purifies especially the Chief Dharma Protector of Conqueror Manjunatha
Dorje Shugden and four cardinal emanations.
Purifies birth, war and five patron gods.
Purifies local deities, spirits, guardians and the eight classes.

By the power of offering incense to worthy guests
May all obscurations of quarrel and samaya be purified.
May lifespan, merit and power all increase.
Pacify all diseases to humans and animals, famine, war and dispute.

May the crops be good and the rain be timely.
Conquer classes of demons of the dark side, increase the positive,
And having befriended spontaneously and effortlessly,
Attain all goals just as wished.

KI KI SO SO, LHA GYEL LO!

HUM! Being pleased and satisfied, guests return to their abodes,
Returning again upon request for activities.
By this virtue may I myself and all mother beings
Have perpetual auspiciousness of happiness and benefit.

This Sang offering bestowing excellence was composed by the yellow hat lineage holder bearing the reincarnation name Ganden Serkong.

A representation of a wrathful flower as visualized
during a kawang recitation

Dharma Protector practice may appear to the untrained eye to be shrouded in the mist of mystery rendered thicker by the passage of time. However these practices accord tremendous benefits to the practitioners and by all written accounts, these practices are originated by and descend from the greatest of Buddhist masters.

Time has not diluted the efficacy of the practice and to the ancient practitioner as it is to the modern one, the noble role of a Dharma Protector remains that of alleviating obstacles and creating favorable conditions in the mental constituents and physical environment of the practitioner so that his training in Dharma may grow and flourish.

At the heart of a Protector kangsol or puja, lies the recitation of the kawang otherwise known as kangshak, which literally means the ‘clearing of obstacles’. This is a special confessional prayer which is based on tantric visualizations, the recitation of which is to purify what may be significant accumulated negative karma threatening to obstruct one’s practice. Therefore, corresponding to the amount of obstacles that need to be removed, the actual visualization becomes particularly graphic. However, one should dwell on its true and subtle meaning and not on its apparently aggressive language that appears vicious, until the meanings are revealed. It follows that if the negative karma that blocks one’s practice is forceful, then the puja to counter it has to be equally intense.

The practitioner approaches the recitation of the kawang by visualizing the Three Poisons – Ignorance, Hatred and Desire which altogether encompass a myriad of other poisons such as delusions, negative karma, habituations and so forth. These negative elements are visualized in the form of a very large man or a woman. Then as the visualization continues, a dakini who is an emanation of Vajrayogini appears and she wields a cemetery chopper to slay that being who is the personification of our negativities. Then, she takes her chopper and slices the body in such a way that uncovers the inner organs.

First, she drains the blood into an offering vessel. Then, she cuts out the organs of the five senses – the tongue, nose, ears, eyes and heart and arranges them neatly into a skullcup thus resembling a grisly floral arrangement. Then, she pulls the bones out, arranges them into a vessel and burns the bones like stacks of incense sticks. Next, she extracts the human fat from the corpse and pours it into bowl, inserts a wick made of the human hair and lights it. Then she collects the rest of the bodily fluids like the bile, urine and so forth into an offering vessel. Then, she chops the flesh and mixes it with barley flour and places it into another vessel as food. Finally, she pulls the thighbones, cleans it and fashions it into a trumpet before placing it into a vessel as well.

While appearing grotesque at first, this part of the visualization is indeed a beautiful and meaningful gesture of transforming what is foul and turning them into sublime offerings. The blood represents the Water offering, the arrangement of sense organs represent the Flower offering, the crushed bones represent the Incense offering, the human fat set alight represents the Light offering, the bile and urine are transformed to represent the Perfume offering, the human flesh becomes the Food offering and finally the thigh bone becomes a trumpet to represent the Music offering.

Wrathful offerings for Dorje Shugden

These make up the wrathful sensory offerings which the dakini then offers to Dorje Shugden on the practitioner’s behalf. Huge amounts of negativities are purified when the dakini makes the offering to Dorje Shugden. In the Dorje Shugden kawang text, it is also said that we offer up various other sensual objects, seven royal emblems, various animals like horses, elephants, frightful yaks, sheep and dogs as mounts. Then, we also offer saffron robes, armor and shields. Along with the sensory offerings, we offer arrows, spears and various types of sharp weapons to Dorje Shugden. Essentially these are to request and create the conditions and causal karma for the Protector to come to our aid and fight our negativities, which are responsible for the obstacles and problems manifesting.

Although not entirely necessary, it would be even better if the kawang recitations were accompanied by the symbolic physical representation of each sensory object offered on the altar. The row of wrathful sensory offerings begins with tea to represent blood, a wrathful flower, incense sticks that are stacked and crossed to represent the stack of burning bones, a candle to represent burning fat, beer to represent bile, urine and other bodily fluids, a fruit (or other representations) to represent the flesh and a conch shell or any musical instrument to represent the thighbone trumpet.

Numerous recitations of the kawang are recommended especially for practitioners who are engaging in large projects and in particular those who are involved in activities that lead to the growth of the Dharma like the construction of a temple, monastery or Dharma center. Recitations of the kawang are also particularly effective to purify huge amounts of bodily karma of those who are going through an obstacle year and old age. Kawang is also particularly effective in clearing and stabilizing the mind when doubts and confusion arise. Finally, the kawang is also excellent as part of a daily sadhana. The bare minimum for a daily sadhana is the recitation of Nyirtoe (Trijang Rinpoche’s Praise, kawang, serkyem (Golden Drink offering) and the Protector mantra.)

Kawang is not just a powerful confessional practice to purify our negative karma but also a way to develop a closer spiritual bond with Dorje Shugden. The clearing of obstacles makes it effective for Dorje Shugden to help us since it is our own negative karma that blindfolds the Protector. Kawang is also recited to invoke the Protector to create the necessary conducive conditions for our practice, and hence it is a very important practice for any Dharma practitioner.

Kawang

HUM!
Heart’s blood drinking offerings set out like the flow of the Ganges,
Flowers of the sense organs blossoming and clouds of smoke gathering,
Human bile perfume, flesh and blood, and the sound of thigh bone trumpets,
Please accept these as well as an ocean of undefiled nectar!
Also sensual objects and the seven royal objects,
The intelligent horse, elephants, frightful yaks, sheep, and dogs,
Saffron robes, strong, hard armour and shields,
Arrows, spears, swords, and outer, inner, and secret bases,
With these clouds of offerings, both supramundane and worldly,
O Dorje Shugden and all your wrathful entourage,
May your heart commitment be fulfilled and degeneration restored!
Especially, each accumulated faulty deed of body, speech and mind
We have committed under the influence of ignorance,
Which goes against your mind, protector,
We confess with a mind of remorse and regret.
Furthermore, transgressions of our commitments to the protector
And entourage, neglect or degeneration of retreat practice,
Tormas, offerings, and so on,
We practitioners confess all of these
Within the unobjectifiable emptiness of the three spheres.

To Lama Dorje Shugden,

In places where people are wild and untamed,
You assist and protect me. You show reasons for them to turn
Their minds around towards the dharma.

When I have no money, food, medicine or housing,
You provide everything for me. And what I need your provisions grow
And increase with time. You show me the six paramitas continuously.

When I am depressed, sad and lose hope,
You assure me of your presence, your blessings and your friendship
Lifting my spirits. No friend can be better than you.

When I have been abandoned by others who are not real friends,
You are my real friend, confidant and inspiration. You show me a
Friendship that is super worldly and at the same time worldly.

When I am afraid, attacked or have been cheated,
You replace what has been taken, reassure me and
Advise me to continue. You give with love, abundance and no agenda.
You give solely to benefit.

You are my Buddha, my yidam, my Guru, my protector and my
Complete source of blessings. By relying on your rituals, mantras, prayers and puja,
I can always create a powerful Vajra Manjushri link to you that will extend
To future lives.

May I never be separated from you in this and future lives.
Bless me to gain real genuine bodhicitta, love, forgiveness,
Compassion and skilfull means.

You give me purpose, goals and visions that surpass anything
We can be attached to or be tricked by in samsara. Nothing we have attachment
For in samsara can hold light next to your advice and your goals for us.
I trust you and surrender my attachments to your goals and advice. Which are
Meant for my benefit.

Bless me to have entourage, sponsors, help, assistance and
Many auspicious signs from You. Follow me like a shadow to the body.
Never abandon me when my mind occasionally turns negative and
Keep me close to you. Let me always have close contact, signs and omens from you.
You are no other than the Gentle Lord Manjushri in a worldly form to rescue me.

I love you as I have not loved anyone else. I trust you because you will never disappoint me.
I believe in you because you abide in pure compassion and powerful abilities.
I will never choose anything or anyone in samsara over you. You never ask me to choose, but I am just expressing your nature and the reasons for my choice.

Your presence, blessings and existence is permanent without permanence whereas the friends and objects I am attached to do not last and in the end have to be abandoned or leave. I am left in despair even before they leave. But your presence is promised till the 1,000th Buddha appears. I choose you and your ways Lord Protector.

I hold you close to me. You are more precious than diamonds, gold, money, rich friends, foods, travel, palaces, fame and reputation to me as your nature is fixed yet changing. I will remain loyal and devoted to you above anything because it is so rare to find such a support such as you in this degenerate age.

Hold me close. Love me. Protect me. Bless me. Watch over me and my loved ones. Show me swift action to tame my and other’s mind. In return I promise you to work compassionately and skilfully towards the benefit of others. I promise you to develop in this life compassion, love and wisdom so I may rank among the highly skilled beings that take birth for others. Bless me to be so and not be afraid. As fear arises from ignorance and not the state of our goals.

I must and will realize you are far better to cling to than children, parents, husband, wife, partner, friend, sponsor, confidant and any relations I deem to have, have had or will have. By resolutely alliancing myself to You, I will in fact benefit those I have wrongly or conceptually clung to. Bless me to realize and immediately enact this attitude.

May I gain your wisdom mind that is equal to the attainments described by Nagarjuna and Lam Rim. May I not be stuck in the quicksands of samsara and my tight mind anymore. All sufferings, problems, delusions, and their results arise from my clinging to the wrong objects time and time again. Finally I have found the right being to rest my mind with and this being is no other than You.

Om Svasti!

composed by the current incarnation of Tulku Drakpa Gyeltsen
May 25th, 2013

Then, as evening fell, large dark clouds started to gather from the west. As one of the main organizers of this evening, I became very worried because we anticipated more people would come to the festival for dinner and we still had a whole night of traditional cultural performances lined up.

There was nothing I could do but make strong prayers to Dorje Shugden in my heart. You may think this is a coincidence but soon after, the black clouds slowly shifted away and there, in front of all of us, rainbows appeared instead!

Thank you, Protector. Once again, you show that if we have a sincere motivation, you would help practitioners.

~ Bernie ~

Right then, I remembered my Lama’s advice to relax and focus my mind on Dorje Shugden. Back then, I had not been initiated or given the practice at all. I was only told to think about the Protector, so I did. Within moments, my mind calmed down and I was able to see and understand what I needed to do for the exam.

While pursuing my studies, I continued to do prayers and mantras of the Protector. It helped me a lot as I was able to focus strongly on my studies. I was not only able to deliver what was needed at university but also excel in everything I did. At the same time, on the side, I was able to do some Dharma study which helped me with my spiritual progress.

Over the years, I have seen myself become more able to control my negative emotions such as anger, jealousy and impatience. I know that it is with Dorje Shugden’s help that I have been able to achieve this. There has never been anything better in my life than having this precious opportunity to keep Dorje Shugden as my personal Dharma Protector. He has been watching over me closely and providing me with everything I need to make my life meaningful.

~ Rob ~

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.