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

The Origins of Manjushri

The lineage of Manjushri can be traced back to the time of Buddha Shakyamuni who, in the sacred text of the Avatamsaka Sutra, mentioned that Manjushri’s actual identity is the Buddha Nageshvaraja who achieved enlightenment many eons ago in a different world system.

Of the eight great Bodhisattvas – the close sons of Buddha Shakyamuni, Manjushri is revered as the most senior; the foremost Bodhisattva who embodies the perfection of Wisdom in the Buddhist pantheon. Reading through the scriptures, one will note multiple instances where Manjushri initiates many teachings just by asking a question of Buddha Shakyamuni.

Within the Gelug refuge tree, Manjushri stands as the main lineage master of both the Kadam and Gelug schools, beginning with the Buddha Vajradhara himself and continuing in an unbroken line of enlightened masters – a pure source of unadulterated dharma, undeviating from the Buddha’s teachings.

Within the merit field, Manjushri also appears as the leader of the lineage of Pervasive View, the patriarch of Arya Nagarjuna who founded the Middle Way and the Mahayana school of Buddhism. The word “Pervasive” means that this view is free from extremes and is unbiased; it is objectively based on benefit and takes no sides. “View” refers to the correct view of all phenomenon and the Dharma. This school of thought emphasizes the methods of memorization, understanding, debate and contemplation to realize in depth the meaning of the Buddha’s words of wisdom.

Within Tantra, Manjushri is a lineage master of many tantric texts and lineages, predominantly those of the father tantras such as Guhyasamaja. For instance, Manjushri takes on the form of Yamantaka who is the Opponent of the Lord of Death, and whose tantric system focuses on transforming one’s gross and subtle consciousness into qualities of enlightenment. The Yamantaka Tantra is the only tantra that promises salvation within a single lifetime for those who have committed the five heinous crimes: drawing blood from a Buddha, killing an Arhat, killing one’s mother or father, and creating schism within the Sangha community.

Just like the process of turning dirt into diamonds, the practice is arduous and even dangerous, but promises to grant enlightenment within the shortest possible period of time based on one’s karmic dispositions. As we enter the last few hundred years of the reign of Buddha Shakyamuni’s teachings, Yamantaka’s blessings continue to remain potent, thus allowing sentient beings to purify their misdeeds and gain the necessary attainments to achieve enlightenment through his practice. Such is the power and blessings of Manjushri in this day and time.

The Father of All Buddhas

Mahasiddha Geshe Tsultrim Gyaltsen

In many stainless tantric texts, Manjushri is praised as the Father of All Buddhas. This does not mean that Manjushri is the biological father of all Buddhas; rather, it means that the wisdom energy that he embodies is necessary for one to achieve enlightenment.

The Buddhas are considered to be the perfection of two collections – Merit and Wisdom, with Manjushri serving as the Father (Wisdom) component of enlightenment. Thus, it is clear that Manjushri is an essential part of one’s spiritual practice. The great Mahasiddha Geshe Tsultrim Gyaltsen of Ganden Monastery once expounded that:

Enlightenment is not possible without Manjushri.

Again, Manjushri above does not refer to the deity but to what he embodies: Wisdom.

The realization of Wisdom arises from study, contemplation and practice. With time and consistency, knowledge, combined with intense contemplation and put into practice gives rise to realizations. The more we realize, the less ignorance there is in our minds. Hence, that is why there are ten levels of Bodhisattvahood: the more we realize, the less clouded we become and the greater our attainments.

How Understanding Relates to Manjushri

The 21st century has blessed us with education and spoiled us with an array of convenient technology. With such convenience comes distraction from spiritual practice. As humanity looks further outwards for happiness and fulfillment, it becomes ever more unattainable. Why?

Happiness, fulfillment, peace and harmony are inherently within us but are clouded by negative habits and past karmas from a different time. Convenience and the consequent distractions are the outer karmic formation of obstacles, while the inner karmic formation of obstacles arises through laziness, a desire for comfort, delusions, and wrong views.

Modern education builds one’s IQ while developing one’s EQ and human sensitivities. There are many levels of education and each level enables us to learn and develop our character and personality with time. With this foundation, there is a possibility for us to tap into our spiritual selves and evolve from there.

Thus, the very foundation of thinking, logic and reasoning correlates with what Manjushri represents. His practice is essential because by propitiating Manjushri on a daily basis, outwardly we are able to clear the obscurations within our mind, thus enabling us to see clearly who we are and where we are going. At a deeper level, his practice provides a source of inspiration, power and fuel for one’s spiritual journey.

Having understood the concept of Manjushri, we shall now delve into the various aspects of Manjushri which we can tap into to achieve our highest potential.

Manjushri as Guru

Large Manjushri Thangka unveiled in Tibet

Throughout time immemorial since the advent of Buddhism, Manjushri has manifested in many forms both celestial and mortal, animate and inanimate, to guide all sentient beings out of the cycle of transmigration. He has taken on the form of Bodhisattvas, Mahasiddhas and even ordinary beings, as if in a drama, to suit the propensities of each and every individual.

In the Mahayana Tradition, an important aspect of Manjushri is that of the Guru, who guides the spiritual aspirant onto the path of practice and realization. Manjushri, in his various forms, has been the Guru of many prominent masters of ancient India and Tibet. He “saved” Bushuku or Shantideva from being jeered at by members of his entire monastery; he manifested to Je Tsongkapa throughout his life, giving guidance and direction; he even manifested as a poor lady with a child in Five Peaked Mountain (Wutaishan) to teach modesty and humility.

The role of the Guru, regardless of whether the spiritual aspirant spends every waking moment with him, or just one teaching occasion, is a key factor in opening one’s seeds of enlightenment. With the sincere efforts of the spiritual aspirant, the Guru is able to guide and expedite the achievement enlightenment within a short span of time, as compared with that of a Sravaka.

Within the snowy lands of Tibet, Manjushri has manifested three times to turn the Dharma wheel, first as the great teacher-yogi Longchenpa, a Nyingma master of both Sutra and Tantra. His major work, the Seven Treasures, contains 600 years of the Buddha’s teachings and he was a crucial link between the learning of Sutra and Tantra. Longchenpa established the Dzogchen teachings which are still widely practiced today within the Nyingma school.

Sakya Pandita

The second manifestation of Manjushri in Tibet was the great Sakya Pandita Kunga Gyaltsen. His coming was foretold by many great masters including Guru Rinpoche. At a young age, he spoke in Sanskrit and could recite the texts from memory without ever having laid eyes on them.

With due diligence, he reenacted the Vinaya, the code of conduct of Buddhism and widely preserved and proliferated the Sutric and Tantric teachings. Sakya Pandita was the father figure of the Sakya school and the teachings of Lamdre originated from him.

The third turning of the Wheel of Dharma in Tibet by Manjushri was through Je Tsongkapa Lobsang Drakpa himself. Born amidst auspicious omens, Lama Tsongkapa dedicated his entire life to the preservation of the Dharma, especially the Vinaya, Sutras and Tantras, during a time when the Dharma had degenerated in Tibet.

His views and cohesiveness in the Dharma silenced a nation of false orators and reestablished the Banner of Victory in Tibet. His deeds spread far and wide, to China, Turkestan, Mongolia and even to the Land of the Aryas – India. Subsequently, Ganden, Drepung and Sera monasteries became the beacon of light and hope for those who wished to study and contemplate on the teachings of Buddha Shakyamuni.

Je Tsongkapa further united the Tibetan nation with the Grand Prayer festival (Monlam Chenmo) by making vast offerings to the Buddhas at Jokhang Temple day and night during the month of Miracles. Such was his fame and glory and through his works, the essence of Dharma is preserved until today.

Evidently, the manifestations of Guru Manjushri are innumerable, as Manjushri further emanates as disciples, geshes, humble monks and yogis in order to undertake the tasks of a Guru. But to cite the three main figures to invoke one’s faith is as necessary as feeding oneself to avoid starvation.

If we have pure view and faith in the Buddha Dharma, it is not difficult for us to see the outer Guru Manjushri, whose work invokes the inner Guru Manjushri, so that we can realize the Secret nature of Manjushri which is total enlightenment.

Manjushri the Yidam

From the assembly of meditational deities who exist to tame and set our minds on the path of fruition, Manjushri also appears in different forms and aspects according to the time, people and dispositions. He manifests as a Yidam in all four classes of Tantras to suit the needs of practitioners.

In the Kriya Tantras, Manjushri appears at the entry level to overcome difficulties for the practitioner in order to set their minds on the path of spiritual practice. These manifestations arise in different forms, each enacting different activities ranging from destroying terminal diseases, plagues and sicknesses to overcoming mundane problems of poverty, unhealthy relationships and more. The list goes on.

With the practitioner’s problems on their way to resolution, the next class of tantra, the Charya Tantras, kicks into play. Here, Manjushri creates conducive conditions for spiritual growth, bringing resources and clearing obstructive factors in order for us to ground ourselves in Buddhist study and practice. In the intermediate and advanced levels, practitioners develop the views and realizations of Renunciation and the Bodhi Mind with Manjushri’s assistance.

The third class of tantra is the Yoga tantras, which prepares the practitioner’s body and mind for the Highest Anuttara Yoga Tantra teachings. Manjushri manifests as the ferocious Yamantaka, complete with many hands carrying various weapons and legs trampling on different forms of opposing forces. At this point, the practitioner’s devotion to the Guru has to be firm like a rock, and his understanding of the Lamrim has to be deep in order to engage in this sacred practice, which propels the practitioner towards enlightenment in the swiftest manner possible.

Manjushri the Protector

Dorje Shugden statue in Trode Khangsar

As with all things in life, we need security, assurance and a guiding hand to help us move in the right direction. Dharma protectors in general protect the Buddha Dharma from all forms of destruction; they protect the Gurus and lineage masters as they are holders of the Dharma; they protect monasteries, nunneries and all forms of Dharma institutions as they are seats where the Dharma will flourish; they protect practitioners of the Dharma because all of us have the potential to gain Dharma realizations.

Dharma protectors guard the practitioner’s three doors – body, speech and mind – so that we may avoid transgressions which will slow down our progress towards enlightenment. Once again, Manjushri manifests as different dharma protectors to guard different aspects of the Dharma. For instance, Four-Faced Mahakala guards the Heruka tantras, while Dharmaraja Kalarupa guards the Lower Scope of the Lamrim as well as the Yamantaka Tantras.

Manjushri in the form of Dorje Shugden manifests as a Dharma protector of Je Tsongkapa’s teachings, to preserve the lineage and the practitioners who have entered into the teachings of the Second Buddha Je Tsongkapa, who is also none other than Manjushri.

As Dorje Shugden, Manjushri uses skillful means to guide sentient beings to enlightenment. The four emanations of Manjushri Dorje Shugden bestow activities of pacification, increase, control and wrath to bless sentient beings with animate and inanimate resources, thus fulfilling their secular and spiritual needs. In doing so, as more and more people are set on the path of realization, the Dharma grows in terms of study, contemplation and practice.

From Manjushri, we realize the need for compassion. From Manjushri, we realize the need for skillful means and protection. From Manjushri, we realize and achieve wisdom. Hence, Manjushri is most relevant and prevalent in spiritual practices for the people of today. This does not mean the other Buddhas and Bodhisattvas are not useful but rather the time and disposition of beings today need Manjushri more.

Over the past hundred years, the position of Sakya Trizin evolved to alternate between two “houses” or Phodrangs, called Drolma and Phuntsog. Throughout the Sakya tradition, there has been a lineage of Dorje Shugden emanations which can be traced as far back to Sakya Pandita Kunga Gyeltsen (1182-1251), who was one of the five founders of the Sakya tradition.

Kunga Lodro (1729-1783), the 31st Sakya Trizin, was also said to be an emanation of Dorje Shugden. Kunga Lodro was known to have written several significant rituals to Dorje Shugden. In his own biography, he included the quote from the Nyingma Tantra which highlighted that Rinchen Nadun recognised Dorje Shugden as having the same nature as Avalokiteshvara.

Subsequently, Kunga Lodro took rebirth as his own grandson, Kunga Nyingpo (1850-1899), the 37^th Sakya Trizin. How that happened was that in 1849, Tashi Rinchen, the 35^th Sakya Trizin, was without an heir. Desperate, he requested his father, the Mahasiddha Padma Dudul Wangchuk, who was also the 33rd Sakya Trizin, to perform prayers and rituals for him at Mugchung, a Shugden temple, so that he could have a son as soon as possible.

When there was a break in the rituals, Tashi Rinchen asked the Mahasiddha who would be taking rebirth as his son, the Mahasiddha replied, “nowadays because of the degenerate time, nobody else is coming, Grandpa Shugden is coming as your descendent.”

That made Tashi Rinchen very pleased and he began the tradition of offering many butter lamps, and making offerings of music, with the sounds of horns and trumpets echoing from the roof of the temple during the ninth Tibetan month. Barely a year later, the emanation of Dorje Shugden and Avalokiteshvara, Kunga Nyingpo, was born.

From this illustrious lineage, Dragshul Trinley Rinchen was born in 1871 from the Drolma Phodrang, as the son of Kunga Nyingpo. Dragshul Trinley Rinchen received the Lamdre precepts from Kunga Nyingpo and successfully finished tantric retreats at the tender age of 16.

His teachers included his father Kunga Nyingpo, Dorje Drag Rigdzin Thubten Chowang Nyamnyid Dorje, Ngor Khangsar Ngawang Lodro Shenpen Nyingpo and Jamyang Chokyi Lodro. Before he turned 40 years of age, Dragshul Trinley Rinchen met H.H. the 13^th Dalai Lama and was already a respected Dharma teacher in Lhasa. In 1915, he followed his destiny when he became enthroned as the 39^th Sakya Trizin.

As can be expected from such an attained incarnate Master, Dragshul Trinley Rinchen was able to recite certain prayers without even having to learn them. His preference was to spend time in retreat, and he regularly had visions of deities such as Vajrayogini and Tara.

In his own autobiography, Dragshul Trinley Rinchen sought to establish that his father, Kunga Nyingpo, was one with Avalokiteshvara. As Kunga Nyingpo was recognised as an emanation of Dorje Shugden, who was also one with Avalokiteshvara, therefore, by logic, he must also be of the same essence as Avalokiteshvara.

Dragshul Trinley Rinchen also used as a reference the Nyingma Tantra Rinchen Nadun, also referred to by Kunga Lodro in his biography, which had stated that, “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.”

Dragshul Trinley Rinchen perceived Avalokiteshvara as the Lord of Mandalas, who is a fully enlightened Buddha, which implied that Dorje Shugden is also a fully enlightened Buddha. This shows that it is without doubt that these great Sakya masters – the supreme heads of the Sakya tradition – have consistently viewed Dorje Shugden as an enlightened Dharma Protector over many centuries.

Contrary to the view that Dorje Shugden practitioners are sectarian, Dragshul Trinley Rinchen had stated in his biography that many lamas from different Buddhist traditions had visited him on many different occasions.

Of particular note in the autobiography is the visit by H.H. Pabongkha Rinpoche around 1905, where it was recorded that Dragshul Trinley Rinchen gave Pabongkha Rinpoche several initiations, which included the Four-Face Mahakala empowerment. Pabongkha Rinpoche kept this Four Face Mahakala practice close to his heart, as can be seen in the many rituals of this deity which are referred to in Pabongkha Rinpoche’s collected works.

There was much mutual respect between these two high lamas as Dragshul Trinley Rinchen spoke highly of Pabongkha Rinpoche in his autobiography. Around 1930, Pabongkha Rinpoche, who is a Vajrayogini master himself, sent five monks from Sera Monastery to receive a transmission of a particular Vajrayogini practice from Dragshul Trinley Rinchen.

Dragshul Trinley Rinchen gave several transmissions and initiations around 1915. These included the oral transmission of Swirl of Perfect Sense Offerings, an important ritual of Dorje Shugden written by Kunga Lodro.

It is of particular note that Pabongkha Rinpoche had incorporated practically word for word, the extended fulfillment section of this ritual from the Swirl of Perfect Sense Offerings in his renowned ritual to Dorje Shugden, the Melodious Drum Victorious in All Directions.

To date, there have been no other Dorje Shugden rituals in the Gelug tradition which have been adopted directly from Swirl of Perfect Sense Offerings. Aside from a few unique descriptions of Dorje Shugden and references to other Gelug rituals to Dorje Shugden in Pabongkha Rinpoche’s Melodious Drum, the practice is almost identical to Kunga Lodro’s practice.

To show how important Dorje Shugden was in Dragshul Trinley Rinchen’s practice, his autobiography recorded periodic rituals performed for Dorje Shugden and references to rituals performed at Mug Chung, the Shugden protector house in Sakya. He also recorded the times when Dorje Shugden came into trance through an oracle.

As can be seen in the list below of Sakya Trizins who were Dorje Shugden practitioners, it is completely illogical that the current H.H. Sakya Trizin now says that Dorje Shugden is an unenlightened protector. The only reason must be political, in order to keep the peace with H.H. the Dalai Lama.

A list of the supreme heads of the Sakya Lineage who viewed Dorje Shugden as an enlightened being:

• 30th Sakya Throneholder Sonam Rinchen (1705-1741)
• 31st Throneholder Sachen Kunga Lodro (1729-1783)
• 33rd Throneholder Padma Dudul Wangchug (1792-1853)
• 35th Throneholder Tashi Rinchen (1824-1865)
• 37th Throneholder Kunga Nyingpo (1850-1899)
• 39th Throneholder Dragshul Thinley Rinchen (1871-1936)

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.

Addendum

Zasep Tulku Rinpoche’s autobiography ‘A Tulku’s Journey from Tibet to Canada’, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

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Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

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Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

Shakya Shri Bhadra

The Kashmiri Mahapandita

In the year 1127, one of Dorje Shugden’s previous incarnations took rebirth in a Brahmin family in Dasobhara, Kashmir. Little is known of Shakya Shri Bhadra’s family except that he had a brother by the name of Buddhacandra. He was given the traditional Brahmin education of the time, studying grammar under the Brahmin Laksmidhara at the age of 10. When he turned 23, Sukhasribhadradeva bestowed upon him the novice vows and the name Subedha.

In fulfillment of a prophecy, Shakya Shri Bhadra traveled to Magadha, the heartland of ancient Buddhist India, when he was 30. There, he met and received many initiations and full ordination from Santakaragupta alongside other gurus like Dasabala and Dhavaraka. He practiced intensely and had visions of deities like Tara, Cakrasamvara and Kalachakra. He even travelled as far as Bihar in order to receive Dharma teachings.

In this manner, Shakya Shri Bhadra mastered the five sciences (language, science, logic, art and Buddhist philosophy) and established himself as a great master. He was awarded the title of Mahapandita and ascended the Abbot’s throne in Nalanda Monastery and later Vikramashila, following a long line of illustrious Abbots including Atisha over 150 years before. He was highly sought after as a teacher and would give teachings to over 12,000 monks at Odantapuri. While on pilgrimage through Bodhgaya and Varanasi, he had visions of Buddha Shakyamuni, Tara and Chenrezig.

At the turn of the twelfth century, Turkic invaders were encroaching on Eastern India over Bihar and Bengal. Eventually, the invaders overran the ancient city of Varanasi and consequently, Vikramashila Monastery was completely obliterated and the entire sangha community of Odantapuri was slaughtered mercilessly. In the onslaught of the invasion, the Mahapandita Shakya Shri Bhadra had to flee eastwards but soon returned to Bihar to continue spreading the doctrine despite the risk to his life.

Shakya Shri Bhadra was invited to Tibet by Tropu Lotsawa Rinchen Sengge when he was seventy-seven. The young translator travelled to the Chumbi Valley and when he finally met Shakya Shri Bhadra in a town called Vanesvara, he made his request. Shakya Shri Bhadra was surprised to see how young the translator was and was inclined towards remaining in India. However, he changed his mind upon hearing the young translator debate with the other panditas that accompanied Shakya Shri Bhadra. The grand old master finally arrived in Tibet in the year 1204.

Several Indian companions accompanied Shakya Shri Bhadra on his journey to Tibet. They were all great masters including the likes of Sugatasri, Jayadatta, Vibhuticandra, Danasila, Sanghasri, Candavyakaraṇa, Jivagupta, Mahabodhi and Kalacandra. Each master was an expert in the field of Madhyamaka, Prajnaparamita, Vinaya, Sanskrit Grammar, Abhidharma, logic, Maitreya’s treatises, Bodhicaryavatara and Kalacakra. Besides his companions, Shakya Shri Bhadra also brought to Tibet the relics of the Buddha that his brother, Buddhacandra, had received from a Sinhalese master. These relics were meant for a Tibetan master, Jikten Gonpo Rinchen Pel.

While in Tibet, Shakya Shri Bhadra traveled to various monastic seats to give teachings during every summer retreat including Tropu, Lemoche, Sinmori, Solnagtang, Gyangong, Nyangme, Rinchengang, Sakya, Luggudong in Shang and Purang. While at Tropu, he taught Prajnaparamita, Pratimoksa and Mahayanasutralamkara. He also taught the Mahayanasutra again at Nartang and travelled to Samye, Tsurpu, Reting and Tangpoche in order to give extensive teachings.

While he was at Samye, Shakya Shri Bhadra requested the local chieftain, Jowo Lha, for access to the Sanskrit texts within the vaults of the monastery. While going through the various texts, he was reported to have seen a Sanskrit text of the Guhyagarbha Tantra. This was taken to be an important validation for the Nyingma tradition as the text affirms the Indian source of its lineage. Shakya Shri Bhadra is also widely regarded as having validated the lineage of the Vajrakilaya practice.

During the first decade of the 13th century, the Nyingma lama Drogon Namkha Pel had invited the Kashmiri master to preside over the consecration rituals of the funerary stupa of the Nyingma lama’s late father, Nyangrel Nyima Ozer.

In his early travels through Tibet, Shakya Shri Bhadra met a young man who was travelling with funerary offerings following the passing of his father, Pelchen Opo. This young man would eventually become known as the great Sakya Pandita Kunga Gyeltsen. Shakya Shri Bhadra was said to have given him teachings on logic. From this connection, Shakya Shri Bhadra is often credited with introducing the Indian lineage of logic into the Sakya School.

Shakya Shri Bhadra also had a strange connection with the Drigung Kagyu School. It was said that Vibhuticandra, one of Shakya Shri Bhadra’s Indian attendants, was against the idea of accepting an invitation to teach at Drikung and was reprimanded by his master. The previous year, a student of Drikung requested ordination from Shakya Shri Bhadra but was refused. However, the man continued to hold on to Shakya Shri Bhadra’s robes, pleading to be accepted. In the end, Jose Nyima, one of the Tibetan attendants, had to forcibly push him aside and the ensuing scuffle left the man with a bloody nose.

Later, when Shakya Shri Bhadra propitiated Tara (which he did on a daily basis), Tara appeared to him in a vision with her back facing him. He enquired the reason for this and she replied that one of his attendants had mistreated a disciple of Nagarjuna. This anecdote supports the Drikung Kagyu claim that Jikten Gonpo was a reincarnation of Nagarjuna. Shakya Shri Bhadra was also said to have heard Nagarjuna’s name mystically emanating from a small stream near Drikung Monastery.

Over the course of his travels, Shakya Shri Bhadra had accumulated a vast amount of offerings only to donate the considerable amount solely to the construction of a large statue of Buddha Maitreya at Tropu, for which he also performed the consecration ritual. He also delivered the Buddha’s relics from his brother to Jikten Gonpo at Drikung Monastery. Throughout his travels, Shakya Shri Bhadra ordained innumerable monks into the Kashmiri Vinaya system that eventually became prevalent in the Sakya, Kagyu and later Gelug traditions.

Despite repeated requests to remain in Tibet, Shakya Shri Bhadra decided to return to Kashmir, his homeland. On the journey homewards, he spent some time in Lato with Tropu Lotsawa and offered him much gold as a parting gift. After that, he travelled to Ngari, spending the summer retreat in Purang, and finally left Tibet’s borders in 1214. Shakya Shri Bhadra spent the remainder of his life in Kashmir repairing temples, ordaining monks, and giving teachings. In 1225, he entered clear light at the age of ninety-nine and was widely believed to have reincarnated in Tibet as Buton Rinchen Drub (1290-1364).

Unparalleled Master of the Sakya School

The next incarnation subsequently manifested in Western Tibet as the legendary Sakya Pandita, the renowned lineage holder of the Sakya School in Tibet. Many decades later, Dorje Shugden was first enthroned as a Dharma Protector and practiced within the Sakya school due very much to this connection.

As a child, Sakya Pandita exhibited profound signs of an extraordinary being like spontaneously uttering Sanskrit before Tibetan, and memorizing sacred texts in his dreams. He studied the great master under Jetsun Drakpa Gyeltsen of the Sakya School and mastered all the teachings. Then, he composed a treatise on valid cognition called ‘Rig Ter’ in order to correct the prevailing misconceptions that had arisen during that time in India and Tibet.

Sakya Pandita matured into an excellent scholar and unrivalled debater. He was the first Tibetan scholar to silence six Hindu scholars, including the renowned Indian scholar, Harinanda, in a grand debate.

From then on, Sakya Pandita’s fame grew like wildfire in the Tibeto-Indian world and his name eventually travelled to as far away as China where the Mongol ruler, Godan Khan invited him to their court to teach. He accepted and was well received at the imperial court.

The Mongol prince was impressed and sought to put Sakya Pandita to the test. He colluded with court magicians to conjure a vision of a temple for Sakya Pandita to bless. Sakya Pandita came and blessed the illusory temple with a sprinkling of flowers.

Then, to the embarrassment of the Prince, the magicians were unable to dissolve the illusion because the temple had become real by Sakya Pandita’s blessings. With newfound faith, the prince confessed what he had done and took heartfelt refuge in Sakya Pandita.

When Sakya Pandita eventually passed into clear light, he left behind numerous disciples, including a successor to continue his work in China.

Dorje Shugden’s practice initially began in the Sakya school when the “spirit” of Tulku Drakpa Gyeltsen first travelled there after failing to enter Tashi Lhumpo to meet his Guru.

One of Dorje Shugden’s previous incarnations was as Sakya Pandita. As such the Sakya patriarch at that time, Dagchen Dorje Chang Sonam Rinchen accepted him and officially enthroned him as a Dharma Protector. Then, Kunkhyen Ngawang Kunga Lodroe composed a praise that became the start of his practice in the Sakya School.

Meanwhile, the Fifth Dalai Lama and many other high Lamas tried to destroy him with various wrathful rituals but all their attempts failed. This appeared to be a deliberate attempt on the part of the Dalai Lama to publicly prove the indestructible nature of Dorje Shugden.

Eventually, realizing that Dorje Shugden had, in fact, arisen as a Protector and not as a spirit, the Fifth Dalai Lama composed a praise of Dorje Shugden and even crafted a statue of him with his very own hands.

This statue was made by the 5th Dalai Lama himself. It is still venerated daily in Phelgyeling Monastery, Nepal.

He entrusted this statue and practice to Phelgyeling Monastery, which then installed Dorje Shugden as its main Protector. Elders of the monastery today say that the practice became so widespread that even Nyingmapas of their area in Tibet practiced Dorje Shugden.

The Great Fifth Dalai Lama also built the first tsen khang, Protector chapel, of Dorje Shugden in Lhasa. This temple still stands in Lhasa today and is a popular pilgrimage site for devotees of Dorje Shugden from all over the world. In its earlier days, the chapel was placed under the care of Riwo Choling, a Gelug monastery – this became the first link for Dorje Shugden’s practice to enter the Gelug tradition.

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

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

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

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

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

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

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

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

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

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

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

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

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

The highly realized Master Tagpo Kelsang Khädrub Rinpoche composed the following two verses concerning Dorje Shugden:

With deep faith I prostrate to you, Vajradhara Dorje Shugden. Although you have already attained the Buddha ground and engaged in the twenty-seven deeds of a Buddha, You appear in various forms to help the Buddhadharma and sentient beings.

You have manifested in different aspects as Indian and Tibetan Masters, Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, Panchen Sönam Dragpa, and many others.

The meaning of the first verse is quite clear. The twenty-seven deeds of a Buddha are explained in the Perfection of Wisdom Sutras and in the eighth chapter of Maitreya’s Ornament for Clear Realizations. These twenty-seven deeds range from showing sentient beings the way to enter the spiritual path to liberation up to guiding them to the final attainment of Buddhahood. Since Dorje Shugden performs all these twenty-seven deeds it is clear that he is a Buddha.

To guide living beings along the spiritual path, Dorje Shugden manifests many different aspects. Sometimes he appears in a peaceful aspect, sometimes in a wrathful aspect, sometimes as an ordained person, sometimes as a lay person, sometimes as a Bodhisattva, sometimes as a Hinayanist, sometimes as a non-Buddhist, and sometimes even as a non-human.

Since there are so many different emanations of the Buddhas it is difficult to tell who is an emanation and who is not. The only person we can be certain about is ourselves; we know whether we are a sentient being or a Buddha, but we do not know about others.

Each Buddha has the ability to manifest as many emanations as there are living beings. This ability is necessary because if Buddhas remained in only one form, without any emanations, they would not be able to help all living beings according to their different needs.

Thus, if we refuse to believe that a Buddha can have many different emanations, we are indirectly holding the wrong view of denying that Buddhas can help all living beings. In the Meeting of Father and Son Sutra Buddha Shakyamuni says:

Buddhas manifest in many different aspects such as Brahma, Indra, and sometimes even as a mara or in the aspect of an evil person, but worldly people do not recognize these emanations.

Buddhas can emanate even as inanimate objects. At one time the great Indian Master, Phadampa Sangye, journeyed to Tibet. When Milarepa heard of this great Yogi’s visit he decided to test his realizations. He went to the border and waited for Phadampa Sangye to arrive.

When he saw him approaching he transformed himself into a flower to see whether Phadampa Sangye had the clairvoyance to see through his disguise. Phadampa Sangye, however, walked straight past Milarepa, seemingly unaware of his presence.

Milarepa thought to himself, “This so-called Yogi has no clairvoyance”, whereupon Phadampa Sangye turned round and kicked the flower. “Get up Milarepa!” he said, and Milarepa, delighted to discover that Phadampa Sangye was a genuinely realized being, sprang up in his usual form to greet him.

As Tagpo Kelsang Khädrub Rinpoche said, Dorje Shugden has manifested in many different forms to help living beings. There now follows a brief account of each of the past incarnations of Dorje Shugden mentioned in the verse quoted above.

Manjushri

At the time of Buddha Shakyamuni, Dorje Shugden appeared as the Bodhisattva Manjushri, one of Buddha’s principal disciples. In reality Manjushri had already achieved full Enlightenment in a previous age, long before the time of Buddha Shakyamuni.

In the Sutra Revealing the Abode of Manjushri, Buddha explains that in the remote past Manjushri had completed the Bodhisattva path and attained Enlightenment in his Pure Land as a Buddha called Tathagata Lamp of the Nagas. In the same Sutra, Buddha also describes the many different Buddha Lands of Manjushri and how Manjushri manifests countless emanations to help sentient beings.

Although Manjushri showed the aspect of being a disciple of Buddha, he had great power to help sentient beings. Sometimes people would come to Buddha for help and advice but Buddha would refer them to Manjushri because they had a stronger karmic link with him. Some had such a strong connection with Manjushri that through his blessings and skill they were able to develop very powerful realizations with almost no effort on their part.

One such person was King Ajatashatru, who had committed two particularly negative actions, killing his father and raping a fully-ordained nun who was also a Superior being. The consequences of such actions are horrendous. In the Vinaya Sutras, such actions are called “actions of immediate retribution” because whoever commits them will definitely take rebirth in a hell realm immediately after his or her death.

According to the Vinaya Sutras it is impossible to prevent such a rebirth, although it may be possible to shorten its duration. According to the Mahayana Sutras, however, these heavy negative actions can be purified if the correct opponents are applied purely.

King Ajatashatru developed strong remorse for his negative actions and requested Buddha to give him a special method for purifying them. Buddha taught the Sutra for Eliminating Ajatashatru’s Regret and then suggested that the king seek the help of Bodhisattva Manjushri.

Immediately upon hearing this advice, Ajatashatru developed strong faith in Manjushri. He invited Manjushri to his house for a banquet and after the meal he rose to offer Manjushri a very expensive cloak, but just as he was presenting the garment Manjushri disappeared. The king was left wondering, “Who is Manjushri? Where is Manjushri?”

By thinking in this way he realized that he could not find a real, truly existent Manjushri, and he came very close to understanding emptiness. Since Manjushri had disappeared, the king decided to try the cloak on himself, but as he put it round his shoulders he started asking the same questions about himself, “Who am I? Where am I? Who is the king? Where is the king?”

Being completely unable to find a real, truly existent self or truly existent king, he achieved an understanding of emptiness. He then entered into meditation and quickly attained a direct realization of emptiness, becoming a Superior being on the path of seeing.

According to the Hinayana teachings, a person who has committed one of the five actions of immediate retribution cannot become a Superior being in that same life, but the Mahayana viewpoint is different. As a result of Manjushri’s blessings, King Ajatashatru was able to purify his heavy negative karma and achieve the path of seeing. Manjushri performed many other special actions such as this.

Mahasidda Biwawa

Later, to help the Buddhadharma flourish, Manjushri took rebirth as the Mahasiddha Biwawa. Biwawa was born in India, to the east of Bodh Gaya, and joined Nalanda Monastery at a young age.

Although he was an emanation of Manjushri and therefore a fully enlightened being, Biwawa studied and practised Buddha’s teachings at Nalanda so as to demonstrate a perfect example of how to practise the path to liberation and enlightenment.

During the day he studied and meditated on the Sutra teachings and during the night he practised the yogas of Heruka Tantra. As a result of his pure practice he was able to see Vajrayogini and her retinue directly. Whenever he made tsog offerings, Vajrayogini together with fifteen other Dakinis with whom he had a particularly strong karmic connection would come to his room to participate in the feast.

Unfortunately, the other monks at Nalanda did not recognize Vajrayogini and the Dakinis but saw them as ordinary women. Believing that he was breaking his ordination vows, they became very critical of him and nicknamed him “Biwawa”, which means “bad man”. Thinking that Biwawa’s behaviour gave the monastery a bad reputation, they asked him to leave.

Although Biwawa had never broken any of his Vinaya vows, he agreed to leave Nalanda saying, “Yes, I am a bad man, I will leave.” He handed back his robes, changed into lay clothes, and left the monastery. Then, just like a poor, homeless beggar, he began wandering from place to place.

He first went to an area near Varanasi and lived in a cave deep in the forest. The land belonged to a non-Buddhist king who had an intense hatred of Buddhists. One day the king met Biwawa and invited him back to the palace, but when he learnt that Biwawa was a Buddhist he ordered his servants to kill him.

The servants first tried drowning Biwawa, but they were unable to pick him up to throw him into the river. They then tried to bury him alive, but he reappeared the next day unharmed. Finally they tried to burn him to death, but again he emerged unharmed.

When the king saw that Biwawa was able to protect himself through his miracle powers he developed strong faith in him and in the Buddhadharma, and he and all his subjects became Buddhist practitioners and disciples of Biwawa. This fulfilled a prediction made by an astrologer at the time of Biwawa’s birth that Biwawa would become very powerful and, through demonstrating miracle powers, would cause many people to enter the Buddhadharma.

Sometime later, Biwawa travelled south to the River Ganges. When he arrived at the river he asked a ferryman to take him across, but the ferryman refused because Biwawa had no money with which to pay him. Biwawa declared, “Since this river flows continuously, perhaps it is tired and would like a rest” and, causing the waters to part, he walked across to the other side.

The ferryman was astounded and asked Biwawa who he was. Biwawa told him a little of his life story, whereupon the ferryman developed great faith and asked to become one of his disciples. Biwawa accepted him as a disciple and gave him many teachings. The ferryman practised diligently and eventually became a highly realized Yogi called Drombi Heruka, one of the eighty-four Mahasiddhas.

Continuing on his travels, Biwawa reached a town where he stopped at the local tavern. After he had consumed several drinks the landlady asked him to pay, but Biwawa replied that he had no money. The landlady became angry and threatened him, “You have until sunset to pay me, otherwise I will call the authorities and have you thrown into jail!”

Biwawa promptly used his miracle powers to stop the sun moving and held it motionless for three whole days. The local people were aghast and wondered how such a thing could happen. Finally they asked the king to help them.

When the king asked Biwawa what was happening Biwawa replied that he was responsible for the sun not setting. “If I allow the sun to set,” he explained, “I shall have to go jail.” The king then reassured Biwawa that if he allowed the sun to set he would not have to pay for his drinks or go to jail. Upon hearing of his reprieve, Biwawa was delighted and immediately allowed the sun to continue its journey across the sky!

As a result of Biwawa’s extraordinary deeds, many people developed faith in him and in the Buddhadharma. In this way he led many people into the spiritual path. When the monks at Nalanda heard of his activities they developed great regret at having expelled him and requested him to return to the monastery, but Biwawa declined their invitation.

Sakya Pandita

Biwawa later took rebirth in western Tibet as the great Lama of the Sakya Tradition, Sachen Kunga Gyaltsän, more usually known as Sakya Pandita. Even ordinary beings recognized that he was a very special being.

When he was a young child the first language he spoke was not Tibetan but Sanskrit, even though he had never been taught it. He was able to memorize texts even during his dreams. For example, he once dreamed that the great Indian Pandit Vasubandhu was giving him teachings on his text Treasury of Phenomenology, and when he awoke he had memorized the entire text, which is almost fifty pages long.

Following his Guru, Jetsün Dragpa Gyaltsän, Sakya Pandita studied and practised both Sutra and Tantra and became a great scholar and meditator who was famous for his wisdom and miracle powers.

Sakya Pandita’s name spread far and wide, reaching even the Chinese Emperor. The Emperor took a keen interest in Sakya Pandita and invited him to China so that he could meet him in person. He decided to use the visit as an opportunity to check whether or not Sakya Pandita was actually enlightened.

He summoned a highly qualified magician and told him to emanate a beautiful palace together with servants, magnificent ornaments, and decorations. Such magicians were very different from those we have nowadays in the West.

Through a combination of their concentration, mantra recitation, and special substances, they could emanate houses, or even whole cities, for days or months. Unfortunately they did not have the powers to maintain their magical creations indefinitely, and after a while the emanations would disappear.

For the duration of their existence however, their emanations seemed to be real, and people would live in them without ever suspecting that they were magically created illusions. The Emperor thought that if Sakya Pandita really was enlightened he would not be fooled by such an emanated palace, but if he was just an ordinary person he would probably think that it was real.

When Sakya Pandita arrived in China, the Emperor took him to the emanated palace and asked him what he thought of it, and Sakya Pandita replied that it was very beautiful. “Do you think this is a real palace?” enquired the Emperor, “Yes”, replied Sakya Pandita, “Of course it is real.”

From this reply the Emperor concluded that Sakya Pandita was not actually a Buddha but just an ordinary being who was deceiving the people of Tibet and China. The Emperor then commanded the magician to re-absorb his emanation, but when he tried to do so he found that he could not. Unbeknown to the Emperor and the magician, Sakya Pandita had used his own miracle powers to transform the emanated palace into a real one!

When he discovered this, the Emperor was filled with remorse for having had such negative thoughts about Sakya Pandita. He immediately developed strong faith in him and became one of his disciples. It is said that the palace still exists today as a temple known as “The Emanation Temple”.

Buton Rinchen Drub

Sakya Pandita later took rebirth as Butön Rinchen Drub. He was born in western Tibet near the place where Tashilhunpo Monastery now stands, and was ordained as a monk at an early age.

Even while he was a young child his parents realized that he was a very special being. The child would often converse with Manjushri as naturally as he would talk with other people, and it was clear from his speech and his actions that he had already attained great compassion and bodhicitta.

Although Butön did not put much effort into learning Sanskrit he was able to understand it with great ease. He translated Sanskrit texts not previously translated into Tibetan and he corrected many earlier translations. He became a very great and famous Lama, a learned scholar who was wise in both Sutra and Tantra, and he wrote twenty-six volumes of extensive commentaries on subjects from the Kangyur and the Tängyur.

Butön’s works are so vast that it is difficult for ordinary people to see them as a whole and determine their essential meaning, but they can be clearly understood by following Je Tsongkhapa’s elucidations.

Butön’s works and Je Tsongkhapa’s works are very closely related. It is said that if you want to know many different things you should read Butön’s books, and if you want to come to definite conclusions you should read the works of Je Tsongkhapa.

Butön mainly emphasized the need to practise Buddhadharma purely. He demonstrated fewer miracle powers than previous incarnations, spending most of his time teaching and writing.

At the time of Manjushri and Mahasiddha Biwawa, people generally had more merit and much purer minds, and so displays of miracle powers were often very powerful and effective in causing them to develop faith and other realizations.

As times became more degenerate however, people had less merit and their minds were less pure. For them, displays of miracle powers tended to be counter-productive, giving rise to doubts, scepticism, jealousy, and other negative minds, rather than pure minds such as faith. People would even suspect those who displayed miracle powers of using them for selfish or political ends, and those who had dark inner secrets would be fearful of their being exposed.

In such situations, those who displayed miracle powers would sometimes find themselves in danger of their lives. Moreover, there would be a danger that they would attract only disciples who craved miracle powers for themselves.

It was for these reasons that Je Tsongkhapa later forbade his disciples to display their miracle powers. The later incarnations of Manjushri, therefore, placed less and less emphasis on miracle powers, choosing instead to help sentient beings by setting a perfect example and giving clear and precise instructions on the path to enlightenment.

Thus, realized beings such as Sakya Pandita and Butön Rinchen Drub showed practitioners how to meditate correctly and how to gain experience of the stages of the path, leading them to profound realizations of concentration and wisdom. In this way they tamed the deluded minds of their disciples and led them out of suffering and into pure happiness.

Duldzin Dragpa Gyaltsan

Butön Rinchen Drub was later reborn in central Tibet as Duldzin Dragpa Gyaltsän, who became one of Je Tsongkhapa’s principal disciples. Like Je Tsongkhapa he was a very pure practitioner of the Vinaya and so he was called “Duldzin”, which is short for “dulwa dzinpa”, or “Holder of the Vinaya”.

Although Duldzin showed the aspect of being a disciple of Je Tsongkhapa, he was in fact an emanation of Manjushri. Thus both Teacher and disciple were emanations of Manjushri. From the point of view of ordinary beings this may seem a contradiction, but in reality it is not.

When he was teaching the Sutras and Tantras, Buddha would sometimes manifest as both the Teacher and the principal interlocutors who helped the discourse to evolve. In one of the Tantras Buddha Vajradhara said, “I am the Teacher and I am the disciple. I am the speaker and I am the listener.”

There are Tantras that were requested by Vajrapani who was an emanation of Vajradhara, and often among the audience there were many other emanations. Since Manjushri is a Buddha, he can also manifest countless emanations simultaneously, and so it is not impossible that both Je Tsongkhapa and Duldzin Dragpa Gyaltsän were his emanations.

Duldzin Dragpa Gyaltsän’s main activity was to help the teachings of Je Tsongkhapa to flourish. He worked to remove obstacles and to gather favourable conditions for the dissemination of these precious teachings. It was Je Tsongkhapa’s wish that the special Dharma derived from Manjushri’s wisdom should spread far and wide and Duldzin, as his devoted disciple, worked tirelessly to fulfil his Guru’s wish.

Je Tsongkhapa travelled extensively in response to invitations to give teachings, and also engaged in profound retreats for the purposes of writing and meditating, and while he was away he would leave Duldzin in charge of his affairs. It was Duldzin Dragpa Gyaltsän for example who organized the building of Ganden Monastery.

Rather than demonstrating miracle powers, Duldzin demonstrated how to practise pure Dharma by relying sincerely upon his Spiritual Guide, maintaining pure moral discipline, and so forth. Like Je Tsongkhapa he showed that there is no contradiction between the external practices of Vinaya, the internal practices of the Bodhisattva path, and the secret practices of the generation and completion stages of Highest Yoga Tantra.

Je Tsongkhapa’s disciples believed that Duldzin Dragpa Gyaltsän and Je Tsongkhapa were equal in terms of their realizations, abilities, and wisdom. When Je Tsongkhapa passed away, his throne was offered first to Duldzin, but Duldzin declined the honour and offered it instead to Gyaltsabje saying, “You should become the second holder of the Ganden throne. You should teach the Dharma of Je Tsongkhapa and spread it far and wide. I will help your work to be successful by eliminating obstacles and arranging the right conditions.”

Panchen Sonam Dragpa

Duldzin Dragpa Gyaltsän was later reborn in central Tibet and became a special Lama known as Panchen Sönam Dragpa. Like Duldzin, he worked to remove obstacles to the flourishing of Je Tsongkhapa’s tradition and to gather conducive conditions.

This Lama was unique in that, at different times in his life, he became the Abbot of Gyutö Tantric College, Gaden Monastery, Drepung Monastery, and Sera Monastery, and while he was Abbot of Gaden Monastery he also became the fifteenth holder of Je Tsongkhapa’s throne.

In those days, the Abbots were elected by the resident monks, and the high esteem in which Panchen Sönam Dragpa was held was demonstrated by his having been appointed Abbot of all four principal monasteries. He is the only person ever to have received this honour.

Panchen Sönam Dragpa wrote many commentaries to both Sutra and Tantra. To this day at Drepung Loseling, the largest Gelugpa monastery, as well as at Gaden Shartse, monks qualify for their Geshe degrees by relying principally upon the works of this great Teacher. He is also highly regarded at other monasteries, such as Sera.

Throughout his life Panchen Sönam Dragpa worked to further Je Tsongkhapa’s doctrine. When he became holder of Je Tsongkhapa’s throne he composed the following prayer: “So that the tradition of Je Tsongkhapa, The King of the Dharma, may flourish, May all obstacles be pacified and may all favourable conditions abound.”

Some time later when he attended the Mönlam Chenmo, or Great Prayer Festival, founded by Je Tsongkhapa, he composed a special verse of dedication: “Through the two collections of myself and others Gathered throughout the three times, May the doctrine of Conqueror Losang Dragpa Flourish for evermore.”

These prayers, which are recited every day after teachings and pujas at all Gelugpa monasteries and Dharma centres, indicate that Panchen Sönam Dragpa’s activities were the same as Dorje Shugden’s working to cause Je Tsongkhapa’s doctrine to flourish.

Later in life, Panchen Sönam Dragpa became the Spiritual Guide of the reincarnation of the first Dalai Lama, Je Gendundrub, granting him ordination and giving him the name Sönam Gyatso. It was Sönam Gyatso who visited Mongolia and so impressed the ruler, Altan Khan, that both he and his subjects were converted to Buddhism.

The Khan gave him the title “Dalai Lama”, which in Mongolian means “Ocean Lama”. Although he was the first to be so called, he became known as the third Dalai Lama, his two previous incarnations, Je Gendundrub and Je Gendun Gyatso, acquiring posthumously the titles of first and second Dalai Lama.

When Panchen Sönam Dragpa died, he remained in single-pointed concentration on the clear light of death for fifteen days. His body then diminished to the size of a forearm and from this body many statues and relics appeared. From his manner of dying we can understand clearly that he had attained the illusory body and was truly an enlightened being.

Ngatrul Dragpa Gyaltsan

Ngatrul Dragpa Gyaltsän was the reincarnation of Panchen Sönam Dragpa. He lived at Drepung Monastery at the same time as the fifth Dalai Lama, and both these Lamas were disciples of the first Panchen Lama, Losang Chökyi Gyaltsän.

There is a further connection between these two because Panchen Sönam Dragpa had been the main Guru of the third Dalai Lama, and the fifth Dalai Lama was in the same mental continuum as the third Dalai Lama. Both Ngatrul Dragpa Gyaltsän and the fifth Dalai Lama were highly respected and considered to be very pure and precious Teachers.

Ngatrul Dragpa Gyaltsän studied both Sutra and Tantra, mainly under the first Panchen Lama, and became a great scholar and meditator. He went to over a hundred caves to meditate and received many direct visions of Buddhas, Bodhisattvas, and Deities. He made a number of predictions, including one that he would become Dorje Shugden. Ngatrul Dragpa Gyaltsän died at a relatively young age.

Source: Tharpa Publications / Wisdom Buddha Dorje Shugden website, 2008
http://wisdombuddhadorjeshugden.org/lineage.php#dorjeshugden05

Dorje Shugden practice has a long history, but since Tagpo Rinpoche, Kyabje Pabongkha Dorje Chang’s Guru, has planted it firmly into Tibet’s spiritual soil, this enlightened Protector’s inner and outer guidance has become very precious to an estimated four million people in Tibet, Mongolia, Siberia, China, India, Bhutan, Taiwan and increasingly in the west.

Mahasiddha Biwawa studied at Nalanda, the great Buddhist university near Bodhgaya . At night he practiced Heruka’s Tantra and Vajrayogini herself would come to partake of his tsog offerings, surrounded by dakinis. Which led his fellow monks to believe that he was having wild parties in his room. They called him Biwawa, bad man, and expelled him.

As a traveling Yogi he showed his powers at various occasions in order to bring people to religion. He could stop the Ganges river, he could stop the sun in the sky.

A king who hated Buddhists tried to have him drowned, buried alive and finally burned – to no avail (interesting how history has a tendency to repeat itself…this has recently been ritually done to Dorje Shugden, with the same result…). That king was so amazed that he and all his people became Mahasiddha Biwawa’s disciples.

Sakya Pandita was the next form assumed in this lineage. He still showed miracle powers if needed and useful, for example to turn the emperor of China ’s mind to Dharma. But he would become renowned just as much for his mastery of both Sutra and Tantra, study and meditation.

Buton Rinchen Drub was very compassionate even as a small child and could speak to Manjushri as if to another person. Yet he would emphasize even more than his predecessor the importance of the purity of one’s practice, relying on virtue and clarity, not miracles, because people tended to become less innocent and more self-centered.

Buton Rinchen Drub was a great master of the Kalacakra Tantra. The sadhana composed by him is still in use today and recommended by His Holiness. He teachings were an important influence on Je Tsongkhapa.

The trend of emphasizing humility and keeping one’s samaya commitments pure continued with Duldzin Drakpa Gyaltsen (Duldzin literally means ‘holder of vows’). He was very close to Je Tsongkhapa and his first Gelugpa disciple, with Khedrupje and Gyaltsapje coming from the Sakya tradition.

Although both master and student were Manjushri-emanations, they worked in their relative aspects to show an example of humble practice. In this way they helped Lord Manjushri’s instructions, which Tsongkhapa received through direct communion, to reach many people.

Duldzin Drakpa did everything to help in creating good conditions for these teachings to spread. It was him who undertook the building of Gaden Monastery. He also built his own temple for Kunrik practice near Gaden and took care of the Monastery when Lama Tsongkhapa was away. After Je Lama’s passing he was offered the Gaden throne but preferred to remain in the background to clear obstacles and prepare the way for the flow of Dharma.

His main practices were Guhyasamaja, Kunrik and Yamantaka; his main Protector was Kalarupa.

Panchen Sonam Drakpa was the only Lama ever to be abbot of all three great Gelug Monasteries in one life. In addition he held the position of the fifteenth Gaden Tripa. His written works are greatly important teaching material to this day. A book with a collection of his works has just been published in English.

He reinvigorated and renewed the tradition of debate, the powerful tool to develop piercing clarity of mind. Some of his prayers are still being recited daily by thousands of monks, like this one:

So that the tradition of Je Tsongkhapa
the king of the Dharma, may flourish
may all obstacles be pacified
and may all favourable conditions abound

These four lines are a wonderfully concise description of the blessed works of a Dharma Protector, and whether we know it or not, it is extremely unlikely for most of us to meet, much less practice Dharma if not for these Protectors’ unconditional compassion and miraculous help, because the degree of our self-obsession and materialism is overpowering our perception to the extent of total spiritual blindness.

Panchen Sonam Drakpa’s main practices were Chakrasamvara/Vajrayogini and Yamantaka. His main Protector was the 4-armed Mahakala.

He took rebirth as Tulku Drakpa Gyaltsen who lived at the same time as the fifth Dalai Lama. They both were students of Lobsang Chokyi Gyaltsen, the first Panchen Lama. He went for many meditation retreats in caves where in one of his holy visions he was shown that he would later manifest as Dorje Shugden.

He was a famous teacher with many followers from Tibet and outer Mongolia, and abbot of Drepung Osel Ling and Ngakpa Trasang, the tantric school of Drepung . His Yidams and Protector were Chakrasamvara/Vajrayogini and Yamantaka and the 4-armed Mahakala and Setrap Chen. He and the Great Fifth were considered equally eminent Lamas.

It is said that one day Tulku Drakpa Gyaltsen defeated the Dalai Lama in debate and the latter’s attendants grew so jealous that they later arranged for Tulku Drakpa Gyaltsen to be strangled with a Khata. However, this is just the outer appearance.

The Emergence of Dharmapala Dorje Shugden

While Je Tsongkhapa was giving a Dharma discourse, Nechung appeared to Duldzin Drakpa Gyaltsen in the form of a white dove, urging him to manifest as a protector of Je Tsongkhapa’s teachings who are so sublime and precious that a special protector is needed to guard and further them in this world.

Nechung repeated his request to Duldzin Drakpa Gyaltsen’s subsequent incarnations and during the time of Tulku Drakpa Gyaltsen approached again, asking him if he remembered his promise. Tulku Drakpa Gyaltsen replied that since there was no anger in his mindstream, how could he manifest the wrathful energy of a Dharma protector?

Thus the event of strangulation was displayed with bodhicitta motivation, enabling the enlightened being Tulku Drakpa Gyaltsen to manifest wrath at the moment of death and to emerge in this way as the transcendent supramundane Dharmapala Gyalchen Dorje Shugden. Since killing a bodhisattva is nonetheless a very grave event, the elements reacted violently, and various strange occurrences took place for some time.

Dorje Shugden has played a major role in bringing the Buddhadharma from Tibet into the world, as we will see, and will continue so on a global scale.

Pabongka Dechen Nyingpo’s View on Nature and Origin of Gyalchen Dorje Shugden

Some see this supreme deity, Emanated Gyalchen, as not different from an ordinary monk spirit or king spirit, a priest or monk who has died and taken a spirit body out of negative karma, and proclaiming this in a loud voice, make fun of not only the deity but of others who rely on him also; there seem to be many as well as a great many who, following their lead, hold very tightly to this mistaken view. They are speaking just out of supposition without really understanding the source.

This very dharma protecting ‘gyelpo’ is reknowned as the unmistaken emanation of Tulku Dragpa Gyaltsen and Tulku Dragpa Gyaltsen was the unmistaken succeding incarnation of Panchen Sônam Dragpa and Je Dültzin (Lord of Vinaya Holders) Dragpa Gyaltsen.

Thus, those great beings were great elder holders of the vinaya who did not transgress even the slightest rule of the Buddha and were great beings who cherished others more than themselves. They were great lords of masters who reigned over the ocean-like treatises of sutra and tantra as well as the ordinary sciences.

That they were great lords of siddhas who perfected the supreme realization of tantra’s two stages is well proven and known to all. For that very being to arise in the body of a wrathful deity is the mere display of a form for a very special purpose through the power of compassion and prayers and for him, rather, to have taken birth, like other ordinary beings, out of evil karma as a sky-walking preta; how would that be possible?

If one says that he was born like that then it would follow that one meets with karma uncommitted by oneself or that deeds done are wasted, etc., so one would be expounding falsity of the law of causality, etc., which would be the worst kind of nihilistic view.

Furthermore, Lord Dültzin Dragpa Gyaltsen was fully established to be the emanation of the omniscient Bütön and Lord Bütön was fully reknowned beyond dispute, based on many valid scriptural and biographical source books, as the succeeding incarnation of the lineage including Manjusri, the mahasiddha Birwapa, and Sakya Pandita.

Therefore, to think that the succeeding incarnation of those great pandits and siddhas, who were as reknowned throughout India and Tibet as the sun and the moon, could take birth in the low evil body of an actual preta and to propound such is a misconception slandering those great beings and the cause of an unbearable unfortunate rebirth. So everyone should be careful in such matters.

Furthermore, the story of how Nechung, the Emanated Dharma King, Great Dorje Dragden, again and again urged Panchen Sônam Dragpa to arise in the form of a protector uncommon to the Gelugpa by not abandoning his promise and mind generation of previous incarnations is in his biography.

Again, it is suitable to worship because, as is said in many valid sutras and commentaries, even animals who are emanations of the Tathagatas such as ‘Ru Ru’, the golden stag, are a supreme field of worship; this is similar.

Thus, this very great Dharmapala is established without doubt to be peaceful and wrathful Manjusri himself arisen in the form of a terrifying wrathful one (dregpa) in order to protect one’s teachings. Therefore, wherever there is stainless teaching and practice of the Geden he guards and protects without dependence upon his being relied upon or worshipped.