A rare statue of an enthroned Dorje Shugden in Trode Khangsar

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dharma Protector Dorje Shugden is an essential protector for this era. At the most basic level, Dorje Shugden is able to solve various supernatural phenomena that one may encounter, such as spirit disturbances, sorcery or negative interferences.

He is also able to dispel samsaric problems such as ill-health, financial difficulties, family disputes, problems in the workplace, failing businesses, emotional instability, etc.

At a higher level, Dorje Shugden’s ultimate purpose as an enlightened Dharma protector is to benefit and support all sentient beings along their spiritual journey. Many practitioners have been amazed by the spiritual benefits they have received through sincere and consistent Dorje Shugden practice.

Ultimately, as Dorje Shugden is one of the most important Dharma protectors of this day and age, the merits from sincerely and consistently performing or sponsoring his puja are countless.

10 Benefits of a Dorje Shugden Puja

1. Removes inner and outer obstacles for one’s spiritual growth and attainments
2. Provides favorable conditions for one’s dharma practice to flourish
3. Develops wisdom, clarity and peace of mind
4. Improves memory and understanding, particularly the understanding of dharma
5. Overcomes financial troubles and brings material wealth
6. Grants protection from evil spirits, negative energies and witchcraft
7. Heals the body, mind and spirit
8. Grants protection from harmful, dangerous and life-threatening situations
9. Provides swift assistance in times of need
10. Creates a strong spiritual connection to an enlightened being for protection in this and future lives until one achieves bodhicitta.

Therefore, whenever you encounter a problem for which you need a little divine help, do perform a Dorje Shugden puja or request a monastery to do one on your behalf. The results are miraculous.

For them, Dorje Shugden is not a worldly spirit but a Wisdom Buddha, an emanation of the wisdom of all the Buddhas appearing in a wrathful form to protect practitioners from their own inner enemies of the delusions (i.e. uncontrolled, unpeaceful and negative minds). If other people wish to see him as a spirit, that is their prerogative; but it is very un-Buddhist to slander and persecute those who have never regarded him in that way and who have a close faithful relationship with him as an emanation of a Buddha.)

From Geshe Kelsang’s letter to the editor in Newsweek, 1997

HH the Dalai Lama claims: “Nobody would pray to Buddha for better business, but they go to Shugden for such favours – and this is where it has become like spirit worship. This is not true. Many Tibetans pray to other Buddhas such as Tara and make prayers to other Dharma Protectors for success in business and for the removal of obstacles. Why are Shugden practitioners singled out?

Particularly, in the Kadampa tradition we do not pray for worldly attainments such as wealth, reputation, success in business, etc.– we pray for the welfare of all beings and the attainment of spiritual realizations. HH the Dalai Lama is also contradicting himself. He previously regarded Dorje Shugden as a Buddha, and composed verses of praise to him that can still be seen today. It is his responsibility to resolve this contradiction.

Authentic spiritual lineage

If the practice of Dorje Shugden is harmful then it follows that Je Phabongkhapa was not an authentic Buddhist master, and if he was not then there is no doubt that his heart disciples, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche (the Senior and Junior Tutors of HH the Dalai Lama) were also not authentic. These three Lamas are the most important Gelugpa Lamas of recent times. If these three are not pure Teachers then there is no doubt that the entire practice of the Gelug Tradition is invalid. This is the main issue that needs clarification.

And from some clarification surrounding the present debate regarding the Dalai Lama and Dorje Shugden by Geshe Kelsang Gyatso, 1996-8

The Dalai Lama says: “Dorje Shugden is a worldly spirit. To seek help from such a spirit detracts from the Buddhist way of relying on one’s own efforts and can degenerate into a kind of spirit worship.

Geshe Kelsang’s reply:

“How can he prove that Dorje Shugden is a worldly spirit? I also asked in these letters for proof that Dorje Shugden is a worldly spirit, but again I have never received any clear reply. The only reason that has been given is that some other Lamas have said this. This is not a valid reason, some other Lamas say Dorje Shugden is the Wisdom Buddha.”

A response to the posting by Tseten Samdup: ‘Shugden versus pluralism and national unity controversy and clarification’, which came from the Department of Information and International Relations, Central Tibetan Administration, Gangchen Kyishong, Dharamsala 176 215, INDIA

Geshe Kelsang:

“Concerning whether or not Dorje Shugden is an enlightened being, there can be no final conclusion through negative debate, mixing religion with political aims. This is because from the point of view of many people he is a worldly being, but at the same time from the point of view of many other people he is the Wisdom Buddha. This reasoning applies not only to Dorje Shugden, but to all holy beings.

If someone asked you how to prove that the fifth and fourteenth Dalai Lamas are Buddhas, you would most certainly find it difficult to give clear reasons. On the other hand, if someone asked you how to prove that these two lamas are not Buddhas, you could easily give a clear answer. You could say: they are not Buddhas because they need translators, they get sick, they are unable to come to their own decisions but have to rely on those of oracles, and sometimes they even get angry. How can a Buddha get angry, get sick, and so forth? Buddhas do not need oracles? So talking about this subject is completely meaningless, and only destroys peace and harmony in Buddhist circles.”

(Source: http://www.wisdombuddhadorjeshugden.org/dorjeshugden13.php)

Are the actions of the Dalai Lama those of a Buddha of Compassion? His ban on the religious freedom of many Buddhist followers would seem otherwise. Interview with an oppressed Tibetan monk.