Zhabdrung Ngawang Namgyal was key in reinstating the independence of Bhutan from Tibet under the reign of H.H. the 5th Dalai Lama and seen as the founder of Bhutan. Zhabdrung Ngawang Namgyal also established two systems of administrative power in Bhutan; one led by the Desi, who was responsible for civil administration while the other, led by Je Khenpo, was responsible for the spiritual administration of the country as the central monk body.

As a result of the enormous infighting among the succession of Desis, its role became redundant when the Bhutanese Monarchy came into power in 1907. However, the role of the Je Khenpo remains, and he is seen as the head of the Drukpa Kagyu school of Buddhism in Bhutan.

After the passing away of Zhabdrung Ngawang Namgyal, three incarnations were identified, one for his body, one for his speech and one for his mind. However, only the mind reincarnation was recognized to be his successor, and called the Zhabdrung.

Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had became part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).

After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.

He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.

Later, Jigme Norbu returned to Gorina, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.

Jigme Norbu’s compositions were published as one volume (1071 pages) by the National Library of Bhutan in 1984. It is entitled, “The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)”. Among the many great writings by Jigme Norbu is a ritual to various protectors. The introduction emphasized Guru Rinpoche Padma Thotrend as “Powerful Lotus of the Garland of Skulls”. He is regarded as a valid object of refuge for us and all of his followers, particularly the terton Pemalingpa and their protectors.

The ritual explains how to set up tormas, and explanations on different sections, such as the invocation and prostration. Protectors mentioned in this ritual include Mahakala, Tsering Chenga, Shinkongma, Rahula, Pam Busum, Tsiu Marpo, Palden Lhamo, Chatri Tsengod, Dorje Shugden, and Jagpa Melen.

There are many similarities in Jigme Norbu’s writings to the 17^th century Drukpa master, Drubwang Dreuley. Dreuley is the only other recorded Drukpa Master in Bhutan to have propitiated Dorje Shugden. Within the text authored by Jigme Norbu, as in the ritual by Dreuley, Dorje Shugden is specifically invoked from Lanka and Lhasa and at the end of the ritual, there is a praise to all protectors.

The volume also included a ritual specifically devoted to Dorje Shugden which seems to have drawn from the ritual written by the previous Drukpa master Dreuley. For example, the verses at the beginning that describe Dorje Shugden match those in the ritual composed by Dreuley.

Throughout the ritual, there are verses that seem to match verbatim, verses that match but with slight amendments, as well as completely new verses. The amendments included the many places where Dorje Shugden resides, such as Sakya Monastery, Doldum Bu Chokor, and Trode Khangsar in Lhasa. These places are all mentioned in the verses just before the invocation prayers. In Dreuley’s ritual, we find the same invocation praises, with only marginal variations.

We find identical verses of praise in both rituals. However, in Jigme Norbu’s first line of praise, which was modified from Dreuley’s ritual, Dorje Shugden is asserted to be the great protector who is the collection of all Buddha’s power, thus referencing Shugden’s own indisputably enlightened nature. There are also references and praises across the text to Guru Rinpoche, a rare connection that is not commonly associated with Dorje Shugden practice. For example, in the confession verses, it reads:

Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.

While later verses in the enthronement parts of the ritual read:

Fully empowered and vajra-sealed
By deathless Vidyadhara Vajrakapalamalin [Garland of Skulls Guru Rinpoche],
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.

We must take note especially of the clear references made within Jigme Norbu’s writings of Dorje Shugden’s Buddha nature and his intricate connection to Guru Rinpoche. In view of the uniqueness of this ritual, which has praises to Guru Rinpoche throughout, we could wonder if Dorje Shugden is a very special protector to this Great Master alone in Bhutan, or to all its previous great masters as well.

Drakpa Gyeltsen was born in 1619 in Tolung Gekhasa (stod lung gad kha sa) into a noble family by the same name as the village. His family had previously produced the Twenty-fifth Ganden Tripa, Peljor Gyatso (dga’ ldan khri pa 25 dpal ‘byor rgya mtsho, 1526-1599). His mother was called La Agyel.

He was a candidate for the recognition of the rebirth of the Fourth Dalai Lama, Yonten Gyatso (ta la’i bla ma 04 yon tan rgya mtsho, 1589-1616), but was passed over. The Fourth Paṇchen Lama, Lobzang Chokyi Gyeltsen (pan chen 04 blo bzang chos kyi rgyal mtshan, 1570-1662) instead recognized him, at the age of six, as the reincarnation of the Fifteenth Ganden Tripa, Paṇchen Sonam Drakpa (dga’ ldan khri pa 15 pan chen bsod nams grags pa, 1478-1554).

Paṇchen Sonam Drakpa himself was the reincarnation of Duldzin Drakpa Gyeltsen (‘dul ‘dzin grags pa rgyal mtshan, 1374-1434), a close disciple of Tsongkhapa. With the recognition, the Paṇchen Lama gave him his novice vows and the name Drakpa Gyeltsen.

Drakpa Gyeltsen studied with the Paṇchen Lama at Drepung Monastery, living beside the Paṇchen Lama’s other disciple, Ngawang Lobzang Gyatso, who had been chosen as the Fifth Dalai Lama (ta la’i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617-1682). He lived in the Upper House, and so carried the title “Zimkhang Gongma” (gzims khang gong ma).

He studied with notable lamas of Kyormolung (skyor mo lung), Rawato (rwa ba stod) and other monasteries as well, and practiced at Olkha Cholung (‘ol dga’ chos lung) and Ribo Gephel (ri bo dge ‘phel). Sources on his life contend that in his youth Drakpa Gyeltsen was as sought-after as the young Fifth Dalai Lama, the two of them together presiding over the Lhasa Monlam, their thrones places side by side.

The circumstances around his death are a large part of the legend of the deity Dorje Shugden (rdo rje zhugs ldan). Although causes and motives for his death — he was discovered in his quarters with a kata stuffed down his throat — vary considerably, it does appear that Drakpa Gyeltsen’s reputation inspired considerable jealousy among the Dalai Lama’s supporters, and there were several highly placed officials who wished him ill.

According to Dungkar and his sources, Drakpa Gyeltsen was murdered by Nangso Norbu (nang so nor bu), the brother-in-law (sku mched) of the regent of Tibet, Sonam Chophel (sde srid / zhal ngo bsod nams chos ‘phel, 1595-1658). The deed took place on the thirteenth day of the fifth month of the fire-snake year, 1656, a year after the Fifth Dalai Lama returned from Beijing with considerable new authority in the control of Tibet.

Following his death a silver reliquary was constructed and installed in the residence at Drepung, but this was destroyed following the claims that Drakpa Gyeltsen had been reborn as an evil spirit.

In other tellings, Drakpa Gyeltsen killed himself via the same method, weary of foiling attempts on his life by the Fifth Dalai Lama’s faction. He instructed his disciples to burn his body, and predicted that the smoke from his funeral pyre – if he was innocent of all accusations made against him by his enemies were false – would rise straight into the sky and form a menacing black cloud in the form of an open hand. When this occurred, the disciples prayed to their deceased teacher that he not leave the world but remain and take revenge on the Dalai Lama and his supporters.

Soon after, the story goes – and there are many stories, most of which, based on the art-historical evidence, seem to be quite late, possibly even early twentieth-century – all sorts of calamities befell the residents of Lhasa and the region: diseases, deaths, and crop failures. The Fifth Dalai Lama was unable to eat his noon meal in peace, as dishes would mysteriously overturn.

The Tibetan government enlisted the aid of either a Sakya or a Mindroling hierarch, who attempted to destroy the evil spirit that was identified as being causing the disruptions by means of a fire ritual (sbyin sreg). The attempt was unsuccessful, and the Tibetan government instead beseeched the spirit to protect, rather than harm, the Geluk tradition.

Alternately, having taken his own life, Drakpa Gyeltsen was reborn in a god realm and came out of his own benevolence to protect the Geluk tradition as the deity Dorje Shugden (rdo rje shugs ldan), also known as Dogyel Shugden (dol rgyal shugs ldan), a deity around whom considerable controversy has raged in recent decades.

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

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

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

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

Is this a secret practice that requires initiation?

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

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

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

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

How can I start doing Dorje Shugden’s practice?

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

OM BENZA WIKI BITANA SOHA

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

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

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

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

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

Mantra:
OM BENZA WIKI BITANA SOHA

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

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

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

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

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

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

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

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

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

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

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

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

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

Which high lamas practice Dorje Shugden?

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

Past Masters

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

Present Masters

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

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

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

The Compassionate Martyr

During the era of the Great Fifth Dalai Lama, Dorje Shugden took rebirth in the form of a very special incarnate lama. This would be Dorje Shugden’s “last” incarnation before he arose as a Dharma Protector. From childhood, this incarnation exhibited many signs of a superior being. For example, at the age of 2 or 3, he was already speaking and playing with ritual instruments. When he was only 5 or 6 years old, he had clear visions of yidams (meditational deities) and enlightened beings.

Even at a very young age, the boy could recall his past lives, remember his past teachers and recite prayers from memory. Amidst such extraordinary signs, at the age of 6, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyaltsen (Panchen Chogyen) recognized the young boy as the unmistaken 4^th incarnation of the Zimkhang Gongma line of incarnations. The line had been established by Panchen Sonam Drakpa, an exceptional lama who, amongst his many great achievements, had been a tutor to the 3^rd Dalai Lama.

The Panchen Chogyen installed the boy upon his former throne, giving him the name ‘Drakpa Gyaltsen’. When he was just 7, the young tulku (incarnate lama), ‘out of his own volition’, took novice vows from the Panchen Chogyen and received from him Yamantaka (Vajrabhairava) empowerment, long life initiation and initiations of Dharma protectors such as Mahakala and Kalarupa. He also received transmission of Lord Atisha’s texts on the Path to Enlightenment. By the time Tulku Drakpa Gyaltsen was 9 years old, he was already giving teachings and writing profound commentaries.

First ever Dorje Shugden graphic novel in the world! Click to enlarge and click here to find out more.

By the time he was 13 years old, Tulku Drakpa Gyaltsen had already studied and mastered the Lamrim. Among other teachings, he also received extremely vast and profound instructions on the Path of Bliss commentary to the Stages of the Path to Enlightenment (Lamrim), as well as transmission and commentary for Guru Yoga of the Segyu Tradition, Ganden Lha Gyama, and many others.

Tulku Drakpa Gyaltsen was 20 years old when he received his full ordination vows. From that time onward, like all of his previous incarnations, he upheld his monastic vows perfectly and purely, without transgressing even the slightest foundation of the precepts. In the following years, until he was 28, this young erudite lama continued to request for and receive countless teachings, transmissions and initiations of the highest practices from his lama the Panchen Chogyen. It seemed his capacity and thirst for learning was without limit. The relationship between Guru and disciple was very close and governed with great mutual respect. It is said that the Panchen Chogyen was at one time very busy but when Tulku Drakpa Gyaltsen requested for profound teachings, the Panchen Lama took a break from his schedule to give him the entire Kadam Volume with many other various essential and important teachings such as Lamrim Chenmo and Ngagrim Chenmo, combining instructions of Je Tsongkhapa and Khedrub Rinpoche. After receiving these teachings, Master and student then entered isolated retreat together, where Tulku Drakpa Gyaltsen received the rest of the profound teachings of the uncommon ear-whispered Ganden lineage.

The Great 5th Dalai Lama

Tulku Drakpa Gyaltsen was one of the two main disciples of the 4^th Panchen Lama, Lobsang Chokyi Gyaltsen, the other being the Great 5^th Dalai Lama himself. Contrary to what is often mistakenly recounted, Tulku Drakpa Gyaltsen and the 5^th Dalai Lama shared a very respectful and close relationship. Both Tulku Drakpa Gyaltsen and the 5^th Dalai Lama studied together, debated together and spent a lot of time with each other. Tulku Drakpa Gyaltsen also received many direct teachings from the Dalai Lama. On several occasions, Tulku Drakpa Gyaltsen made offerings and served the Dalai Lama directly, coming out personally to receive or escort him on his travels. He even invited the Dalai Lama to his own residence and received from him a hundred long-life initiations.

Throughout his life, from his childhood, Tulku Drakpa Gyaltsen was highly recognized for his vast study and incomparable ability to easily absorb and understand even the most subtle and profound points of the teachings. His skill in teaching, speaking, debate, composition were unrivaled and known to have conveyed the Buddha’s original teachings perfectly, without the slightest deviation or error. By this alone, we can see that he did not just study and know the teachings, but had full realization of them. Further, in his lifetime, he also engaged in many isolated retreats, and in purification practices and the accumulation of merit based upon the Guru Yoga. He also accomplished full retreats that focused upon many yidams, thus achieving all the highest realizations described in sutric and tantric texts. In his biographical account of Tulku Drakpa Gyaltsen, His Holiness Kyabje Trijang Rinpoche writes in Music Delighting an Ocean of Protectors that,

“He reached the state of a supreme mahasiddha and the infinite pure simultaneous appearance of the entire ocean of mandalas, and it is with reverent regard for this that he is praised.”

H.H. Kyabje Trijang Rinpoche

Apparently, he had also received many direct visions of deities and exalted Gurus from a very young age but in following the Kadam tradition of humility and keeping such attainments secret, there are only very few and scattered accounts of these visions. (One rare and very precious example of such secret writings of Tulku Drakpa Gyaltsen can be read in Music Delighting an Ocean of Protectors). Tulku Drakpa Gyaltsen became one of the most highly-respected and sought-after lamas of the land who was known to have the complete qualifications for teaching. His body was pure as he held ethical discipline throughout his life and firmly upheld every one of his commitments and vows. He was deeply learned and extremely well-versed in scripture, reasoning and the Buddhadharma. Lastly, because of his pure altruism he was very beneficial to others in all his actions throughout his life. As described by His Holiness Kyabje Trijang Rinpoche,

“He had all of the realized qualities for teaching without exception, making his teachings so exalted that it was as if Arya Nagarjuna, one of his disciples, or the great master Haribadra was actually present.”

Tulku Drakpa Gyaltsen was also well-known for his humility. He was not interested in fame nor did he seek the admiration and veneration of people but due to his reputation as an esteemed scholar and an extraordinary lama, he was very highly sought-after. At that time, Tibet was undergoing a period of political instability and even after the Great 5^th Dalai Lama was enthroned and his rule was consolidated, his ministers remained concerned that Tulku Drakpa Gyaltsen’s enormous popularity would eclipse the 5^th Dalai Lama’s hold on the Tibetan people. And yet Tulku Drakpa Gyaltsen’s acclaim continued drawing devotion from the royalty of Tibet, Mongolia and China. This in turn created a lot of fear and resentment amongst officials of the 5^th Dalai Lama.

The Murder of Tulku Drakpa Gyaltsen

As Tulku Drakpa Gyaltsen came of age, his fame and popularity consolidated. He was a pure monk, an erudite scholar and had a great following of students, especially amongst Mongol royalty. As a high lama, he was expected to attend the Monlam Chenmo festivities in Lhasa. It was at this time that he met with the Oracle of Nechung who took possession of the protector deity and greeted the high lamas and the public. Nechung asked Tulku Drakpa Gyaltsen if he remembered the promise he had made in his previous incarnation as Duldzin Drakpa Gyaltsen who was Lama Tsongkhapa’s preeminent disciple and one of his eight main students. At that time, Nechung had approached Duldzin Drakpa Gyaltsen and asked him to promise to arise as a protector of Lama Tsongkhapa’s teaching of Nagajurna’s Middle Way, and Duldzin Drakpa Gyaltsen had agreed. But Tulku Drakpa Gyaltsen replied that he did not remember the promise.

Duldzin Drakpa Gyaltsen

Nechung then gave Tulku Drakpa Gyaltsen some blessed rice to partake along with some practices to do. Tulku Drakpa Gyaltsen ate the rice and followed the prescribed practices. Soon he remembered the promise he made as Duldzin Drakpa Gyaltsen and he returned to have audience with Nechung through the Oracle. The lama told Nechung he remembered his promise but that he did not have it in him to generate anger, which was necessary to become a Dharma protector. Nechung reassured Tulku Drakpa Gyaltsen that he would create the necessary conditions.

By then, there was already ongoing rivalry between followers of the 5^th Dalai Lama and the household of Tulku Drakpa Gyaltsen. The Potala Palace was not yet built and both the 5^th Dalai Lama and Tulku Drakpa Gyaltsen resided in Drepung Monastery, with the Dalai Lama occupying the “Lower House” and Tulku Drakpa Gyaltsen living in the “Upper House”. Visitors going to Tulku Drakpa Gyaltsen’s residence would pass by the 5^th Dalai Lama’s house and witnessing Tulku Drakpa Gyaltsen’s popularity, and fearful that he would overshadow their lama, the Great 5^th Dalai Lama’s ministers felt that drastic actions had to be taken. It would appear that Nechung was accomplishing his work to fan the rivalry between both factions to a feverish pitch.

Finally, the brother of Desi Sonam Chopel (the 5^th Dalai Lama’s regent) decided to eliminate Tulku Drakpa Gyaltsen and get rid of the threat once and for all. The would-be murderer’s name was Depa Norbu (also known as Nangso Norbu). Meanwhile, Tulku Drakpa Gyaltsen clairvoyantly knew that his time was up and thus he began making preparations. He informed his closest attendants and entered into retreat, and said that he did not want to meet anybody. People were informed that he was ill and it was said that the Dalai Lama himself wanted to go and visit but was prevented from doing so by his attendants. The attendants told the Dalai Lama that Tulku Drakpa Gyaltsen was suffering from an infectious disease and that it was not a good idea for him to travel there. They offered to represent him instead and unbeknownst to the Dalai Lama, this was all part of a sinister plot to kill Tulku Drakpa Gyaltsen.

An audience was therefore arranged with Tulku Drakpa Gyaltsen, and Depa Norbu and his people came bearing offerings and khatas for the lama. During the audience, these representatives of the 5^th Dalai Lama tried to poison and stab Tulku Drakpa Gyaltsen. Neither method however, had an effect; an accomplished tantric practitioner, Tulku Drakpa Gyaltsen’s body expelled the poison and it is said that the stab wounds took on the appearance of eyes, leaving the lama miraculously unharmed.

Lama Tsongkhapa and two sons

Finally, Tulku Drakpa Gyaltsen himself revealed that he could only be killed by strangulation. Immediately, one of the 5^th Dalai Lama’s attendants grabbed a khata while the others held the lama down and they forced the khata down the throat of Tulku Drakpa Gyaltsen. As that was happening, the lama generated the mind of enlightenment and as he thought of Lama Tsongkhapa, the lineage and the practitioners of the lineage, Tulku Drakpa Gyaltsen willingly offered up his life. He would take the responsibility to assist, protect, nurture and to clear their obstacles. Thus, he generated that supreme aspiration to safeguard the lineage and anyone who needed help, and Tulku Drakpa Gyaltsen entered clear light.

The Funeral of Tulku Drakpa Gyaltsen

When Tulku Drakpa Gyaltsen passed away, the monastery and his ladrang (a lama’s household) were in turmoil because such an important high lama had been murdered. In accordance with tradition, they placed his remains on a huge funeral pyre in Lhasa with thousands of disciples, Mongolian royalty and all the high lamas in attendance. They came to pay their last respects to the great lama Tulku Drakpa Gyaltsen. Some lamas came to perform various rituals, self-initiations and so forth. Strangely however, the funeral pyre would not catch fire and could not be set ablaze despite everyone’s best efforts.

A statue of the Great 5th Dalai Lama

Meanwhile, the 5^th Dalai Lama was very disturbed by the whole matter as he had come to learn of the role his own people had played in Tulku Drakpa Gyaltsen’s assassination. In shock and with great sadness, the Dalai Lama composed a letter of apology to the lama. An attendant brought the letter to where Tulku Drakpa Gyaltsen’s funeral pyre had been assembled and it was read aloud to the assembly. The moment the letter was read, the wood on the pyre suddenly caught fire. This aggravated his attendants and made them even more upset. In utter frustration, one attendant took his zen (part of a monk’s maroon robes) and he hit the pyre, exclaiming, “Some kind of lama you are! You were supposed to be a high lama and you can’t even exact revenge on them and you don’t show any signs… They just simply kill you and that’s it!”

At that moment, it is said that a powerful swirling black smoke arose from the fire. A very strong tumultuous wind blew and an earthquake shook all of Lhasa. It was sign that the mind of Tulku Drakpa Gyaltsen left his body in this smoke that formed the rough outline of a hand that extended and eventually covered the skyline of the entire city. Tulku Drakpa Gyaltsen had thus fulfilled the promise he had made many lifetimes ago as Duldzin Drakpa Gyaltsen, arising in the wrathful form of the Dharma protector Dorje Shugden, sworn to safeguard and protect Lama Tsongkhapa’s teaching of the Middle Way.

Incarnation

Emperor Kangxi

According to historical records, after Tulku Drakpa Gyaltsen’s passing, his estate and ladrang were dismantled, and the search for his reincarnation was banned. Thus, the illustrious Drepung Zimkhang Gongma line came to an end and the estate founded by Panchen Sonam Drakpa in 1554 ceased to exist in 1656. Records of his life in Tibet were destroyed and the Tibetan leadership did their utmost best to stamp out all memory and mention of him.

Hence, what we know about Tulku Drakpa Gyaltsen today comes from Mongolian records, preserved due to his faithful Mongol students, especially the great Mongol scholar Jaya Pandita (1642-1708). According to Tulku Drakpa Gyaltsen’s own writings, he had a dream of his own tutor, Panchen Lobsang Chokyi Gyaltsen, giving a prediction that he would take rebirth in China and Mongolia.

Thus, according to scholars and lamas, it is believed that Tulku Drakpa Gyaltsen did not only arise as Dorje Shugden but that he also took rebirth as the Qing Emperor Kangxi. The mind of an enlightened being is not limited to just one vessel; it is well-known that enlightened beings of Tulku Drakpa Gyaltsen’s attainments and qualities can emanate in multiple forms simultaneously in order to benefit to sentient beings. However, since the recognition of Tulku Drakpa Gyaltsen as the Emperor Kangxi was never verified, he was therefore never enthroned as a reincarnation of the Zimkhang Gongma line.

Nevertheless, Kangxi became independently renowned for his benevolence and immense patronage of arts, culture, learning and religion throughout China. Many of the monasteries and works that he sponsored during his lifetime continue to exist to this day, a testament to the enduring legacy and benefit associated with the Zimkhang Gongma line of incarnations.

As all rituals failed, the 5th Dalai Lama soon realised that Tulku Drakpa Gyeltsen was indeed not a spirit and had actually manifested as a Dharma Protector – Dorje Shugden. The Dalai Lama proceed to compose a praise in recognition of his awakened qualities. With this recognition by the Great Fifth, the calamities, dying of livestock, hail, earthquakes and all terrible things ceased. Everything flourished in the land once again and peace was restored.

No one can compete with him! He is the one called Dorje Shugden Tsel, The Mighty One Endowed With Vajra Strength!
~ Nechung, during an official proclamation

This was how he was given the name Dorje Shugden. The 5th Dalai Lama subsequently ordered a temple of Dorje Shugden to be built in Lhasa. It was named Trode Khangsar and still stands there to this day as a popular pilgrimage site.

The Dalai Lama even made a statue of Dorje Shugden with his own hands, which he offered to Phelgyeling Monastery along with the practice. This statue can still be seen in Phelgyeling Monastery in Kathmandu, Nepal, where the monks have relocated since the 1950s.

A high Chinese minister named Amban Che Trungtang was resident in Lhasa. He heard of the oracle of Dorje Shugden in Trode Khangsar and sought prophecies for some important questions he wrote in Chinese. He came to the temple and burned the questions in front of the image of Dorje Shugden and demanded clear answers.

Right the next day, Dorje Shugden took trance in the oracle and gave precise answers that delighted the Chinese official with conviction. He reported it to the reigning Chinese Emperor Daoguang.

Consequently, imperial representative of the Chinese emperor Daoguang, the 11th Dalai Lama Kedrub Gyatso, his regent, patrons and many High Lamas presented a Pandit hat to Dorje Shugden in an elaborate ceremony at Trode Khangsar. In that way, the esteemed guests all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings.

Moreover, the practice of Dorje Shugden has grown all over the world and is now being followed by tens of thousands of practitioners in both the East and the West. Having arisen as a Dharma Protector specifically for this time, Dorje Shugden is bringing great protection, resources and help to practitioners everywhere and helping the Dharma to spread in all directions.

Some of the world’s largest Buddhist organizations, such as the NKT and FPMT centers, are or have been under the guidance of Lamas who were well-known Dorje Shugden practitioners.

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

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

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

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

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

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

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

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

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

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

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

According to the Great Fifth’s autobiography, he had heard of Tulku Drakpa Gyeltsen’s illness and was very concerned, as they were both close students of the same Guru, Panchen Lobsang Chokyi Gyeltsen. The Dalai Lama was unable to meet Tulku Drakpa Gyeltsen in person so his regent, Desi Sonam Chopel dispatched Depa Norbu instead, allowing him the window of opportunity to perform his evil deed.

However, the Dalai Lama had no prior knowledge of the evil plot to assassinate Tulku Drakpa Gyeltsen. He wrote that he was initially told that Tulku Drakpa Gyeltsen passed away due to illness but later found out that some young people had murdered him. With sadness, he told his attendants what he had learnt and was quick to notice Depa Norbu’s guilty expression. Consequently, the Dalai Lama demanded to know what happened and was thoroughly dismayed to find out the truth.

Before dealing with his attendants, he called for pen and paper. Seized by overwhelming grief and guilt on behalf of his students, he composed a heartfelt verse of apology to his friend, Tulku Drakpa Gyeltsen. He ordered the verses to be brought to the funeral pyre and immediately read out.

Just before the verses arrive at the site of the funerary stupa at Ngakpa Drepung Monastery, the monks had been trying repeatedly in vain to light the pyre beneath the holy remains of Tulku Drakpa Gyeltsen. However, whatever they did, the pyre just would not light.

The funeral rituals were stalled until the Dalai Lama’s verses arrived. When they did, the Dalai Lama’s attendant read the verses out loud towards the holy remains and just as he finished reading, the pyre immediately burst into flames.

The sight of the burning pyre made Tulku Drakpa Gyeltsen’s attendant weep in deep sorrow. Out of frustration and sadness, he took hold of his zen (outer robe) and slapped it against the funerary stupa.

What kind of high Lama are you? How could you let them kill you and not do anything?
~ Tulku Drakpa Gyeltsen’s attendant

Suddenly, a thick gust of wind and smoke swirled out from the funeral pyre into the sky and covered all of Lhasa, in the shape of a large hand. As the smoke swept through the sky, earthquakes shook the land, hail fell, cattle died, crops failed and there was famine throughout the land. These were all signs of the cumulative negative karma of the people who had destroyed a holy being, Tulku Drakpa Gyeltsen.

At the time, the Dalai Lama’s Gaden Palace was referred to as the Lower Residence and Tulku Drakpa Gyaltsen’s Palace, the Upper Residence. This referred to the positioning of the residences, with one being literally physically higher than the other, rather than the status or attainments of the respective Lamas. However, people began talk about both the Upper and Lower residences as if they were equal in stature which meant that many saw Tulku Drakpa Gyeltsen as equal to the Dalai Lama.

On top of that, they even made Tulku Drakpa Gyeltsen’s throne higher than the Dalai Lama’s during the Great Prayer Festival in Lhasa. These were among the many reasons for the Dalai Lama’s regent, Desi Sonam Chopel, and other attendants at the Dalai Lama’s Gaden Palace to begin talking and expressing their unbearable jealousy. They eventually began to talk about assassinating Tulku Drakpa Gyeltsen.

One day, Tulku Drakpa Gyeltsen feigned a sudden illness, which he said was due to interferences of inauspicious spirits, and began to make preparations for the inevitable. Desi Sonam Chopel’s brother, Depa Norbu, who was in collusion with the evil Desi, came to where Tulku Drakpa Gyeltsen was residing under the pretext of visiting. He entered the large bedroom of the high Lama and tried to offer him food laced with poison.

However, as Tulku Drakpa Gyeltsen was an enlightened being, he did not have the karma to be harmed and the poison had no effect on him. Next, Depa Norbu tried to stab him with a dagger but the blade wouldn’t penetrate his skin. Instead, mysterious eyes would appear wherever Depa Norbu had tried to pierce him with the dagger, and stared back menacingly.

Finally, understanding what his adversaries were trying to do, and knowing how it would help him to fulfil his promise, Tulku Drakpa Gyeltsen advised them that he could only be killed if he was choked with a khata.

Immediately Depa Norbu took a long white khata and stuffed it down his throat with such brute force that the high Lama suffocated and passed away. It was said this murder was so violent that, at the point of death, a slight amount of fierce energy resembling wrath arose in the mind of Tulku Drakpa Gyeltsen. This energy created the circumstances for him to arise in the form of the wrathful Dharma Protector, Dorje Shugden.

Duldzin Drakpa Gyeltsen incarnated as the great master Panchen Sonam Drakpa, who was the first and only Lama to have become the abbot of all three monasteries, Gaden, Sera and Drepung. He was known throughout his lifetime for being an exemplary debater and for his incomparable teachings. To this day, monks in Gaden Shartse and Drepung Loseling study the philosophical texts he composed for their Geshe examinations.

In a subsequent lifetime, he then incarnated as Tulku Drakpa Gyeltsen, a contemporary of the 5th Dalai Lama with whom he studied under the Guru, Panchen Lobsang Chokyi Gyeltsen, the 4th Panchen Lama.

Even as a young boy, Tulku Drakpa Gyeltsen displayed many extraordinary signs and behaved most unusually, with a strong tendency towards the Dharma. He was thus selected as one of the candidates to be recognised as the incarnation of the 4th Dalai Lama.

Eventually, Ngawang Lobsang Gyatso was recognized and enthroned as the 5th Dalai Lama. The other young boy was recognised as an incarnation of Panchen Sonam Drakpa instead and given the name Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen matured into a powerful and famous high Lama in his own right. He became known as a very great teacher and began to draw throngs of students from as far as China and Mongolia. Royalty travelled great distances to seek teachings from him and he received a lot of sponsorship from his many students.

Once, at the height of his teaching career, he happened to have an audience with Nechung through an oracle. At this audience, Nechung urged him to remember his previous promise. “What promise?” Tulku Drakpa Gyeltsen asked. The Nechung oracle took some rice, blew into it and passed it to him, saying, “If you eat this rice and meditate, you will remember clearly.”

Tulku Drakpa Gyeltsen took the rice and followed the instructions accordingly. Just as Nechung had said, upon eating the rice the Lama was reminded instantly of the promise he once made in a previous life.

I remember my previous promise now! However, I don’t have any trace of wrath or wrathful energy within my mindstream that will enable me to arise as a Dharma Protector. What should I do?

~ Tulku Drakpa Gyeltsen to Nechung

Nechung promised, “I will perform the activities to take care of that!”

Soon after, emanations of Nechung, appearing as travelers from all over, including many from the eastern region of Kham, came to Lhasa to seek audience and make offerings to Tulku Drakpa Gyaltsen. They came in numbers that seemed to eclipse even those seeking audience with the 5th Dalai Lama.

In 1622, the First Panchen Lama Lobsang Chokyi Gyeltsen recognized the boy to be the incarnation of Yonten Gyatso, the Third Dalai Lama, along with further confirmations from Protectors. The Panchen Lama gave him the name Lobsang Gyatso but the recognition was plagued with controversy. Even before the recognition, the boy had also been unsuccessfully recognized to be the reincarnation of a Kagyu Lama, the Fourth Tsurpu Gyaltsap Dragpa Dondrup.

Due to pressures by the Tsang Empire, Panchen Lama had to make great efforts to please the Tsangpa governor so arrangements could be made to bring the Fifth Dalai Lama to Drepung Monastery. At Drepung, the young boy was in competition for the position of Dalai Lama with another candidate, who was later identified as the incarnation of Panchen Sonam Dragpa, Tulku Drakpa Gyeltsen. In the end, the young Lobsang Gyatso was finally enthroned at Ganden Phodrang in Drepung Monastery at the age of six.

Lobsang Gyatso received his full monastic ordination in 1638. Lingme Shapdrung and the First Panchen Lama were the monastic preceptors and bestowed upon him the name Ngagi Wangchuk. The Fifth Dalai Lama studied at the feet of many leading Lamas of his day. He also began his monastic studies with his tutors, Lingme Shapdrung Konchok Chopel and the First Panchen Lama, in Prajnaparamita, Madhyamaka, Vinaya and Abhidharma.

He also trained in grammar and poetics, astrology and divination, and related topics, with Mondro Pandita. His accomplishments are legendary as he continues to be considered a significant lineage holder by the Nyingmapas. He trained with the lineage holders of the Changter and Zur tradition of the Kama. His own family also maintained good relations with the Drukpa Kagyu via his cousin Pagsam Wangpo, who was recognized as the Fifth Gyalwang Drukpa.

In 1637, Gushri Khan marched into Tibet with a contingent of 800 soldiers, purportedly on a pilgrimage but most likely to assert political control over Tibet. This was not unusual as the Mongols tribes were fragmented and various tribal leaders sought to reestablish the ideal patron-priest model created by Kubilai Khan and Chogyal Pagpa in the 13th century. It seems that Gushri’s incursion into Tibet was at the invitation of Sonam Chopel, the Fourth Dalai Lama’s treasurer and was part of his covert mission to find a Mongol ally in the Gelug struggle against the Tsang forces who were Kagyupas.

The Dalai Lama had an audience with Gushri at this time and bestowed upon him the title of Tenzin Chogyal –‘Holder of the teachings, King of Dharma’. It was a title that was designed to cement relations and it was highly effective as both the Dalai Lama and Gushri Khan reported receiving visions in which they played a key role in vanquishing the enemies of the Gelug tradition and spreading it far and wide.

During this visit, Gushri, the Panchen Lama, Sonam Chopel, and the Dalai Lama discussed plans for Gushri to invade Kham and vanquish the Bonpo stronghold at the Beri kingdom. The reason for this was a forged letter in which the Beri King declared his intention to invade Lhasa. In his autobiography, the Dalai Lama wrote that Sonam Chopel secretly followed Gushri on his warpath to Kham and attacked Tsang and wiped out all rivals to Gelug dominance of Tibet.

In 1969, Gushri Khan invaded Kham and completely destroyed Beri. Instead of returning to Mongolia, Gushri then marched further into Tibet. The Dalai Lama was horrified and demanded Sonam Chopel to undo his work and tried to convince Gushri to turn back. Naturally, he refused to do so and laid siege to Shigatse, the capital of the Tsang Empire for roughly a year before crushing the enemies and taking control.

However, Gushri did not hand over control of Tibet over to the Dalai Lama. Rather, Gushri declared himself King of Tibet and was enthroned by the Tibetans. He appointed Sonam Chopel as his regent, in charge of political matters, and he gave the Dalai Lama control of religious affairs. This fact became glossed over due to the Dalai Lama’s own account of the events. After Gushri Khan overthrew the Tsang Empire, the regent began a systematic effort to reduce the eminence of Tulku Dragpa Gyaltsen.

According to the Fifth Dalai Lama, Tulku Drakpa Gyeltsen was demoted in rank, due to the manipulation of the Regent Sonam Rabten. However, personal relations between Tulku Dragpa Gyeltsen and the Fifth Dalai Lama never seemed to sour.

Tulku Dragpa Gyeltsen is also known to have attended teachings and transmissions by the Fifth Dalai Lama and for even enjoying social gatherings to drink tea together. However, when Tulku Dragpa Gyaltsen became ill shortly afterwards, the Regent Sonam Rabten kept the Fifth Dalai Lama from visiting him.

There are variations of how Tulku Drakpa Gyeltsen passed away but the Fifth Dalai Lama’s autobiography is one of the authoritative sources that document the affairs of this time. Although it does not shed light on the full situation it does provide many crucial details that more or less concurs with what had been written by Dorje Shugden proponents like Kyabje Trijang Rinpoche’s Music Delighting the Ocean of Protectors.

In the Fifth Dalai Lama’s autobiography, not long after Tulku Dragpa Gyaltsen’s death Nechung possessed an oracle and told the Fifth Dalai Lama that there were disturbances in the teahouse. True enough, the Fifth Dalai Lama had visions of a monkey about eight years old appearing.

Then, the Great Protector told him to go far away from where Tulku’s body was being cremated, and so he went to the Potala Palace where he engaged in purification practices. While he had hoped for signs that the trouble was over, he continued to receive disturbing dreams of a monk who became an animal and other inauspicious signs. This may indicate that he was already aware at this point of foul play associated with the regent and that he was feeling guilty by his association with the regent.

Actually, the Fifth Dalai Lama’s apology and recognition of Dorje Shugden as the reincarnation of Tulku Dragpa Gyaltsen, is not clearly mentioned in his autobiography. This is only more clearly elucidated in later years by other highly attained lamas. However, accounts of the Fifth Dalai Lama attempting to subdue or destroy Dorje Shugden through various rituals and the building of shrines are found in writings of both Dorje Shugden detractors and proponents, as well as in the Great Fifth’s own autobiography. Other events associated to Tulku Dragpa Gyeltsen remain obscure or even completely omitted from his biography.

According to the White Conch Dictionary, the Fifth Dalai Lama later founded Trode Khangsar, which was on the south side of old Lhasa as a Dorje Shugden shrine. Trode Khangsar was taken care of by monks of Riwo Choling Monastery of Lhoka in Southern Tibet. There was a caretaker from Riwo Choling that performed regular propitiation service and a Dorje Shugden oracle was even established there.

Morchen Kunga Lhundrup, who contributed to the first major Dorje Shugden rituals, mentions Trode Khangsar in his autobiography so it was clear that Trode Khangsar existed and was founded since the time of the Great Fifth. On the east side near the outer gate of Trode Khangsar was a smaller shrine, Monkyi Khangsar where Kache Marpo was invoked. It is interesting to note that among the Great Fifth’s prolific works, is also a propitiation to Kache Marpo, the principal attendant to Dorje Shugden.

The Dalai Lama spent the next several decades consolidating power, a process that involved the construction of the Potala Palace, a declaration of himself as the emanation of the Bodhisattva Avalokitesvara (the patron protector of Tibet), a state visit to Beijing, and the invocation of the Golden Age of the Tibetan Empire by tracing his previous incarnations to King Songtsen Gampo.

The Dalai Lama continued to consolidate his power through the removal of all remaining rivals by suppressing the Jonang tradition and by forcing the Karma Kagyu to return Gelug Monasteries that were converted into Karma Kagyu during the reign of the Tsangpa Kings. It was known that many Kagyu institutions converted to the Gelugpa lineage during that time.

Under the Fifth Dalai Lama, the city of Lhasa flourished. Foreign traders and intellectuals came in droves to the city that acted as a confluence of the arts, medicine, and architecture. He established a wide infrastructure of taxation and administration for both secular governance and religious governance of the monasteries. He was also a prolific writer, with his written works spanning histories and religious commentaries, which are all collected into a collection of more than thirty large volumes.

The Fifth Dalai Lama’s death was famously hidden under a shroud of mystery. In 1682, Desi Sangye Gyatso concealed the knowledge of the Dalai Lama’s passing for 15 years. In the meantime, he himself continued to consolidate Gelug power of Tibet, and had the Dalai Lama’s remains mummified and entombed. He also searched and found the incarnation so that within the same year that the death was announced, the 15-year-old Sixth Dalai Lama could be immediately enthroned.