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

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

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

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

Is this a secret practice that requires initiation?

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

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

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

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

How can I start doing Dorje Shugden’s practice?

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

OM BENZA WIKI BITANA SOHA

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

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

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

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

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

Mantra:
OM BENZA WIKI BITANA SOHA

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

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

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

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

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

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

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

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

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

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

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

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

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

Which high lamas practice Dorje Shugden?

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

Past Masters

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

Present Masters

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

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

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

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

What is a Dharma Protector?

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

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

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

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

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

Why are Dharma Protectors so important?

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

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

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

Why does Dorje Shugden look so fierce?

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

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

Is Dorje Shugden a spirit or demon?

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

Has Dorje Shugden emanated as other forms before?

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

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

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

There are five principal emanations of Dorje Shugden:

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

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

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

Immaculate Disciple of Je Tsongkhapa

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tagphu Pemavajra

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

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

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

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

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

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

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.

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

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

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

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

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

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

~ Dharma Protector Nechung to Duldzin Drakpa Gyeltsen

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

This incarnation lineage is a mystical and very old one which can be traced back to the time of Buddha Shakyamuni, as the disciple Dharmati. From that time, he has emanated into various lineages, each time emerging as a deeply respected and remembered practitioner. Within his illustrious incarnation lineage, are the incarnations of Sherab Dorje of the Kadampas, Milarepa’s student Sewan Repa, Ra Lotsawa’s disciple Trehor Lobsang and the Sakya Lama Shakya Chogden, to name only a few.

This proves the purity and efficacy of every lineage, that they are equally powerful for bringing attainments and that ultimately, they lead us to the same destination of enlightenment. Incarnation lineages like Tagphu Pemavajra proves to us that the labels and distinctions we make are only temporary and even false, for the real nature of every sect has equal power to bring us attainments.

For the most part, many of his incarnations were known mostly for their mystical practices and experiences, experienced either in retreat or through astral body travels to other realms. One of his earlier incarnations in the 18th century, Garwang Choekyi Wangchug, was famous for his written works which included writings that began to reveal the more secret and mystical lineages.

The most “current” incarnation as Tagphu Pemavajra was also particularly famous for his astral travels, and for travelling to Tushita Heaven where he received Dorje Shugden’s practice directly from Shugden himself (as his previous incarnation Duldzin Dragpa Gyeltsen).

Of special importance is the close connection that Tagphu Pemavajra’s incarnation lineage has had for centuries with Pabongka Rinpoche’s incarnations and with the practice of Vajrayogini. It is difficult to talk about Tagphu Pemevajra without consideration of these two most important aspects of his life.

For example, one of his previous incarnations, Lobzang Tenpay Gyaltsen, wrote a commentary on Vajrayogini at the request of Changkya Rolpai Dorje. Both these Lamas are known to have passed many teachings and practices to each other, which have since been preserved and passed on to many more practitioners.

At a later time, Lobzang Tenpay Gyaltsen incarnated as Tagphu Pemavajra; Changkya Rolpai Dorje’s incarnation at that same was time Pabongka Rinpoche who was a disciple of and recognized by Tagphu Pemavajra. The lineage of Vajrayogini’s practice held by almost all Gelug masters and practitioners in the world today stem from Pabongka Rinpoche – evidence again of how interconnected these two Lamas and Vajrayogini are.

Today, much of what is known about Tagphu Pemavajra is through the writings of Pabongka Rinpoche, one of his closest disciples with whom he would eventually come to share a mutually beneficial relationship – both would request and share teachings with each other.

While many know of Pabongka Rinpoche’s close relationship with Dagpo Rinpoche – from whom he learnt the Lamrim – it is a lesser known fact that it was in fact Tagphu Pemavajra who would advise him, through highly blessed visions, of the proper time to seek the teachings of Dagpo Rinpoche. Many of the highest and most secret teachings, as well as the Lamrim, were passed directly from Tagphu Pemavajra to Pabongka Rinpoche.

Among certain biographical accounts of Tagphu Pemavajra are mystical experiences, where he recounts his direct interactions with the deities, such as receiving the four initiations of Heruka Yabyum and seeing directly the deities of Heruka’s mandala. These extraordinary visions occur throughout his life, particularly of Heruka, as well as particularly sharp and accurate clairvoyance

There is a particular example of a time when Tagphu Pemavajra received many prophecies for searching a holy Heruka hermitage. As Tagphu Pemavajra and Pabongka Rinpoche traveled together in search of this place, many clear signs appeared to lead them there.

Most notable was a crow who appeared, sang, flew back and forth between them, and kept going towards a cave at a neighbouring mountain. They believed the crow to be a protector of Heruka who had come to show them Heruka’s special place. Upon arriving at the place indicated by the crow, they identified it immediately as a holy place, resonating with the energies and blessings of spiritual practice. Tagphu Pemavajra received many, many auspicious visions there.

Trijang Rinpoche, the heart disciple of Pabongka Rinpoche, writes in his autobiography that Tagphu Pemavajra was also known to have many frequent visions of Tara, who he would converse with directly and from whom he received many secret teachings, enough to fill volumes. It is further documented that the annuttarayogini form of Tara appeared first as a pure vision to Tagphu Pemavajra. Trijang Rinpoche himself requested Tagphu Pemavajra for prophecies regarding his spiritual practice.

As Trijang Rinpoche received countless teachings from Pabongka Rinpoche and became one of the most important figures of Tibetan Buddhism when it came out of Tibet (almost every prominent Gelugpa teacher in the world now would trace their lineage back to him and received teachings from him), this meeting and relationship with Tagphu Pemavajra is a particularly significant and auspicious one. He went on to write many detailed texts about this practice of this form of Green Tara, which had been received by Tagphu Pemevajra through visions.

The special relationship between Tagphu Pemavajra and Pabongka Rinpoche extended further into an unusually strong connection with the protector Dorje Shugden. It is known that Pabongka Rinpoche had been requested by Dorje Shugden himself, through an oracle to compose a new text. Though he complied and wrote the text, he felt it required further validation and thus offered it to Tagphu Pemavajra with further requests. Tagphu Pemavajra, by now very famous for his ability to travel to other realms, went to Tushita Heaven, where he made requests to Dorje Shugden.

Shugden emanated out of under Tsongkhapa’s throne and, in the form of Duldzin Drakpa Gyeltsen, passed him the practice and initiation. This was then passed down to Pabongka Rinpoche; from this, he later composed Melodious Drum Victorious in all Directions which has come to be the central text used today for propitiations and prayers to Dorje Shugden.

In his lifetime, Tagphu Pemavajra made various pilgrimages and engage in retreats at holy sites throughout Tibet. Often, he would receive immaculate visions and lineages at these places. In between these travels, Pabongka Rinpoche would invite him for teachings, which Tagphu Pemavajra would happily offer. Over the years, he would give many teachings including those at the heart of the Gelugpa lineage – Gaden Lhagyama and Lamrim – as well as initiations of some of the highest practices. In turn, Pabongka Rinpoche too would offer him teachings or he would give extensive teachings and initiations at the request of Tagphu Pemavajra.

Tagphu Pemavajra and Pabongka Rinpoche’s relationship exemplified the powerful results that can arise out of such a pure and committed guru-disciple relationship. They were known to often visit each other, share teachings and perform pujas and offerings together. So closely connected were they that Tagphu Pemavajra even wrote prayers as requests to Pabongka’s previous lives which revealed details of these incarnations.

For many years of their lives, particularly towards the second half, both would also offer long life rituals to each other, wherein Tagphu Pemavajra would even receive visions indicating that the Buddhas themselves came to bless Pabongka Rinpoche.

This special relationship between the two was always marked by the very powerful teachings they shared with each other and bestowed onto others; it was marked entirely by their devotion to Dharma. Even their very last meeting in 1935 was charaterised by the wealth of teachings that arose out of their meeting – teachings of the Lamrim, commentaries and oral transmission of Je Tsongkhapa’s writings, and initiations and teachings of Dorje Shugden.

While many attribute Pabongka Rinpoche’s eloquence and realization of the Lamrim teachings to his tutelage under Dagpo Rinpoche, we must not overlook the vast influence that Tagphu Pemavajra also had in passing many, many teachings to him, of both Lamrim as well as various secret teachings. Often considered as one of the founding fathers of the Gelugpa lineage as we know it today, Pabongka spent all his life promoting the teachings of Lamrim and the practices of Je Tsongkhapa, Vajrayogini and Dorje Shugden, many – if not all – of which would have stemmed from Tagphu Pemavajra.

In many instances, these teachings would be passed down directly from the deities themselves to Tagphu Pemavajra, creating a connection far closer and more auspicious to current day practitioners than we could imagine.

I found this video on the net the other day and I thought that it would be very interesting to share with everyone here another video of our oracle in trance. I am unable to translate the mongolian description but from the video, the oracle is taking trance in the form of Dulzin, the peaceful form and many, many people flock in to offer khatas to him.

This is contradictory with CTA’s claim that his practice is dying. It is so wonderful to be able to see our protector in trance again and again as it proves that he cannot be destroyed. There is always incredible blessings from seeing our protector in trance, even if it is from a video recording as it shows us that our protector does exist and that he is here to help us. he is alive.

This proves that Dorje Shugden is big in mongolia to the point that they have an oracle, although I am not sure if this is the same Taiwanese oracle that can be seen in other videos. Dorje Shugden is very kind to manifest in this way to his Mongolian disciples and give them his blessings. Mongolia is not a small country or place and if most of the people there practice Dorje Shugden, it could only mean that Dorje Shugden is growing bigger than ever despite the ban, contrary to what CTA wants to believe.

I do hope that everyone here will feel inspired that Dorje Shugden is always with us and for us to not give up hope despite things being difficult for us now. The ban will be lifted with his blessings and our hard work.

We have to work hard and be united as Dorje Shudgen practitioners to show to everyone that Dorje Shugden is an enlightened being and not a spirit. That way, nobody can say that he is a spirit. Results speak louder than words. May the Dalai Lama allow Nechung to retire and consult Dorje Shugden instead as the state oracle! I really do wish that this day would come!

by Ensapa on the Forum:
http://www.dorjeshugden.com/forum/index.php?topic=2116.0

Kyabje Zong Rinpoche in front of Geshe Tsultrim Gyeltsen’s personal Dorje Shugden thangka in Thubten Dhargye Ling Center in Los Angeles, California

Please listen to the beautiful talk given by H.H. Kyabje Zong Rinpoche to students regarding the lineage of Dorje Shugden. Kyabje Zong Rinpoche’s student Geshe Tsultrim Gyeltsen of Los Angeles translates.

Great beings such as Kyabje Zong Rinpoche and Geshe Tsultrim Gyeltsen practiced Shugden their whole lives. Masters of their calibre who are scholars, debate masters, logicians, highly sought after tantric teachers and attained beings have chosen to practice Shugden as their principal protectors must have seen Shugden as beneficial. Surely Shugden cannot fool so many high lamas for so many centuries.

When masters of this calibre practice Shugden, you can be sure Shugden is an enlightened being. Listen to the transcript and be moved by the voices of two great masters talking about the Shugden practice from their hearts to their students. How they share the profound practice of Shugden who they call affectionately Dharmaphala (Dharma protector) to the students of Thubten Dhargye Ling in Los Angeles, California.

Both Kyabje Zong Rinpoche and Geshe Tsultrim Gyeltsen trusted Shugden wholeheartedly and encouraged their students to practice. Much compassion and care can be heard from this precious and rare audio tape.

Admin

Play the audio here:

or listen to the audio on YouTube: Part 1 Part 2 Part 3

Transcript of the teachings by Kyabje Zong Rinpoche as translated by Geshe Tsultrim Gyeltsen

The Dharmapala is real and he is the emanation of Vajrapani.
From the Thousand Buddhas, he is the *Sangye Hlungzey1 , the last Buddha from the thousand. He generated Bodhichita and said before the Buddha, 999 Buddhas, whatever actions of the Buddha they did, he will also do those.

Geshe Tsultrim Gyeltsen who founded Thubten Dhargye Ling in 1978

He started generating Bodhichita before with the *Rinchen Nyingpo2 the essence of the jewel. He started there and since then he created merit in the things he did. In our country, there was a great Mahasiddha Buton Rinchen Drub. He was also the Dharmapala.

Before that in India, he was the great master of the Mahasiddha Birwapa. His name was Birwapa.

In India, during Birwapa’s time, there was a very large monastery with many monks and scholars of Buddhism. There were around 500 of them together in one place and Atisha was the proud leader of those monks. Birwapa was living in that very monastery and he was also one of the great scholars.

He kept a small bottle of the wine for the tsog offering. It was his commitment of the Tantra, therefore he kept that.

Atisha saw the wine and as he was the leader of those monks, Atisha said “You cannot stay in the monastery. You have to keep away from the monastery because you keep wine in the monastery. Therefore, you have to go”.

He then said to Atisha, “This wine doesn’t hurt me”.

Atisha said, “I know that it does not hurt you but it hurts others, therefore you have to leave the monastery”. Then when the monks were together in the chanting hall, he said “I am a bad person therefore I cannot go through the door and I have to go up”. Then he took his cushion, sprung through the ceiling and went up in space.

Geshe Tsultrim Gyeltsen, famous American singer John Denver and Kyabje Zong Rinpoche

Then he went away. When he reached the banks of the Ganga, a very big river in India, he said, “I am a bad person, therefore if I cross you, then you will be bad, therefore better you just keep away from me”. He told that to the river and at that time the river parted and he passed through.

From there he arrived at a temple and in that temple the people sacrificed many animals every day to make offerings to their God.  He went inside the temple right to the statue of the God and he pushed away the very strong, big statue with his knee and pushed it outside.

The devotees were very upset but they couldn’t challenge him so they asked, “Please allow us to put the statue back into the temple. We want this statue back inside the temple. Please put it back there.” They asked this to Birwapa who then said, “I will take this statue back inside of the temple but you need to make a commitment, I first need something from you”.

“What is the commitment?” They asked.

“That you don’t kill any more animals to sacrifice to this God and also when you give an offering to this God, buy rice or any other food, if you do that, then I will put the statue back into the temple”.

Inside the temple, there is also a dakini *Namkyi Jetsun3, there is also a statue of that. Then he went there and he tapped the head of the statue of the dakini. Then the dakini’s head absorbed into the body, and there’s no head.

When the head went down into the body of the stone, stone body, then he pulled up the two ears, holding each ear with each hand, and brought the head back up like normal.

Since then the goddess had a new name, *Lhamo Namjurma4, meaning “holding or pulling the ear”, that’s how the goddess got the name.

In India, he also taught, developed and propagated the Dharma. After that, he went to Nepal. In Nepal, he saw the statue of Lhamo Chandika made from stone.

Thubten Dhargye Ling where His Holiness Kyabje Zong Rinpoche gave the teachings on Dorje Shugden and Geshe Tsultrim Gyeltsen translated. This is in Los Angeles, California.

During that time, in Nepal, there are some people who check, like mathematics, like prophesise, clairvoyance, something like this. They said there was need to sacrifice animals. About 2 million animals to be killed and sacrifice within 3 years and if they don’t do that, the Nepalese government or people, the country will have very bad opportunities, or something very bad will happen.

The Nepalese government, they wanted to, in fact they had to do this, because they had to care for the country but they didn’t have that kind of animal. They were thinking what do we do? Then Birwapa he said, “Take it easy, I have an idea. It doesn’t need 2 million animals but only black sesame seeds, hundreds of bags of sesame seeds”.

Nepalese government need to make the sacrifice to Lhamo Chandika, and while Birwapa was performing the fire puja, some people saw Lhamo Chandika in the wood pyre, when he gave her the sesame seed through his hand, they also saw many animals, what looked like animals strewn forth.

At that time, Birwapa has a very high quality or had very high reputation of the Dharma, Dharma’s power. And then after that, then his generation, in our country there is *Panchen Shakya Sherab5 . He is also reincarnation of the mahasiddha and *Panchen Shakya Sherab6 is also very great scholar but not only scholar, like a mahasiddha of scholars, a very great one.

After that later, then also Buton Rinchen Drub came, also generation of the eight Shabje Sherab, come down then great scholar also Buton Rinchen Drub.

Buton Rinchen Drub, after he left, he also reincarnated back during the time of Lama Tsongkhapa, Je Rinpoche, at which time, came the great mahasiddha called Dulzin Drakpa Gyeltsen.

Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche in Gaden Shartse Prayer Hall

Then Dulzin Drakpa Gyeltsen also changed his life, and also then after that was Panchen Sonam Drakpa. Panchen Sonam Drakpa is the teacher of the 3rd Dalai Lama. Panchen Sonam Drakpa has good, very excellent qualities and also very high reputation and after that then, after that came Sonam Yeshe Wangpo.

When Sonam Yeshe Wangpo left, his next incarnation was Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen was a very great scholar. Even as a thirteen year old boy, he was a great scholar, spiritual, taken to practising the Lamrim, clear self realization and the ability to teach to others too. His guru is Panchen Lobsang Chokyi.

During Lama Tsongkhapa’s time, Nechung Chokyong, the government’s protector, although he didn’t show his real form but instead emanated as one young boy, went many times to Lama Tsongkhapa’s place, with Lama Tsongkhapa together with his the disciples, he asked, “I need help, I need help, who can do it?”

He asked many times but nobody says “I’ll do it”, nobody said that.

Then one day, Dulzin Drakpa Gyeltsen who was the oldest student of Lama Tsongkhapa around that time thought to himself, “This boy has come many times”, and proceeded to say “I will help you, I will help you”.

Then the young boy said to Dulzin Drakpa Gyeltsen, “Don’t you forget what you told me, don’t forget’ and disappeared.

At the same period, this boy, that is the time of Lama Tsongkhapa, the 1st Dalai Lama, Gyalwa Gendun Drup, he is the disciple of Lama Tsongkhapa. Since then, the Dalai Lama, the 2nd, the 3rd, the 4th and the 5th Dalai Lama also, five generations after, then Tulku Drakpa Gyeltsen came. Tulku Drakpa Gyeltsen is there, during Lama Tsongkhapa’s time he is Dulzin Drakpa Gyeltsen, he was there. Then 5th Dalai Lama’s time he came and his name is Tulku Drakpa Gyeltsen.

Then one day, Tulku Drakpa Gyeltsen went to the oracle. Nechung came through the oracle, with other people present, asked “Do you remember what you promised to me, do you remember that?”

Then Tulku Drakpa Gyeltsen said, “I don’t remember”.

Then Nechung gave some barley to Tulku Drakpa Gyeltsen, “You take this, burn the barley and smell it with your nose and then you will remember”. When Tulku Drakpa Gyeltsen got back to his place and burnt the barley, he remembered Nechung as the emanation of the small boy, his promise to help and also remembered his whole past.

Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche here taking lunch together as they often did. They were very close. Trijang Rinpoche was the guru of Zong Rinpoche

When he remembered, he thought, “Now I need to show the form of a Dharmapala”.  After that where also, then he said that Nechung, Damchen Dorje Legpa is another protector of the Dharma, very powerful.

Then he said also, he talked to Tulku Drakpa Gyeltsen, “Now in this time, now is the lucky time, we have pure Dharma and this is the system of Lama Tsongkhapa that is like gold. And also, if you become a protector of that, then you will be his best one, you are the best protector of the Lama Tsongkhapa’s system of teachings”.

Then next time when he went to Nechung and Nechung came through the oracle. He said “I’ll do it, I will take the form of Dharmapala but I don’t have cause of death”.

What is the cause of death? Somebody to make anger or somebody to create bad action to him, then that will be the cause to become and take form as a Dharmapala. Therefore he told this, “I don’t have that kind of a problem”. Then Nechung says “You will stay in Lhasa, go into Lhasa”. “I will make a cause of death”, Nechung told Tulku Drakpa Gyeltsen.

Then that’s what Nechung told to Tulku Drakpa Gyeltsen and just like that, Tulku Drakpa Gyeltsen went to the Lhasa. Lhasa is the capital of Tibet. While he was staying in Lhasa, people, Tibetan people, local people or from long distance came to see him. His reputation was much higher than His Holiness the Dalai Lama at that time. Therefore one of the attendants of the Dalai Lama, Desi Sangye Gyatso, got angry and mad and he tried to kill Tulku Drakpa Gyeltsen.

Then the attendant of the 5th Dalai Lama, Desi Sangye, killed Tulku Drakpa Gyeltsen. But His Holiness the Dalai Lama doesn’t know anything, no. Then this attendant of the Dalai Lama he told to His Holiness the Dalai Lama, Tulku Drakpa Gyeltsen was very sick. His Holiness the Dalai Lama then said, “If he is sick, I want to go to there and I want to see him”.

Desi Sangye Gyatso then said “Oh, you cannot go there. Your Holiness please you don’t go because his sickness is very dizzy. Very dizzy. Very badly dizzy. Also it is not good for you. Please don’t go”. And he stopped His Holiness from going there whilst on the other side, Tulku Drakpa Gyeltsen’s body was burned.

When burning his body, very special smoke, a smoke with a rainbow together rose. Rainbow in the smoke together just like a pillar, straight into space, very long one….

Then this rainbow and smoke mixture stayed in sky, go up, and that time, the attendant of Tulku Drakpa Gyeltsen was very upset. He thought about how people were very bad to him. Killed and also everything very bad action they did to him, but he don’t think about those, and he goes straight up to the pure land, looked like he is going up straight to pureland. That he doesn’t like.

And also “Why don’t you do anything and go straight that way”. His robes hit the smoke and then smoke is coming down. Doesn’t go up anymore. And then come down to earth and the whole area very smoky with the rainbow just like fog on the ground…

Then he started to become, taking a wrathful form, a very powerful one. Then he went to Sangphu, From Lhasa to Sangphu. Sangphu is on the other side of Lhasa. They have a protector called Setrab, this is the college of Setrab. He went there and stayed there.

Then there were many different kind of signs, very powerful and very strange for this country, our country. Everybody was afraid.

Then the 5th Dalai Lama and his government, they tried to make a burn, through the fire puja. Very great ones, like His Holiness Dalai Lama, Karmapa, *Dorje Tra6, and many Gaden Karampa, those powerful lamas tried to make it burn with a fire puja. But they cannot burn, cannot do anything, it was powerful.

Therefore then they know that, after that they put “Now you are the protector, to make the protector, then Dorje Shugden”, and since then also, from the Chinese King like that time also, his great name Dharmapala therefore… many different places also, even China, they sent many different kinds of offerings to Dharmapala and also those kind of Dharmapala hats.

Since then, very powerful protector, a very powerful, great quality protector, therefore then *sog-wang7, means the initiation of the Gyalchen, since then can, when they were given the initiation of the Dharmapala… that blessed Dharmapala through the text by Lama Rinchen Wangyal. But then sometimes, that one also the text lost.

Since then lost that text, and then people, even high level teachers they couldn’t get the initiations of Dharmapala.

Then during Kyabje Pabongkhapa’s time and also Tagphu Dorje Chang. Tagphu Dorje Chang, a very great Mahasidda, he is very great, truly great Mahashidda. And then Kyabje Pabongkhapa asked Tagphu Dorje Chang,“Please try to get the initiation of the Dharmapala because we need it”, asked.

Then Tagphu Dorje Chang he went to the Tushita Heaven because Lama Tsongkhapa is there now. And he went to Tushita Heaven and also he see that Lama Tsongkhapa and also then get the initiation for Dharmapala from Lama Tsongkhapa. Two different kinds of initiations. Tagphu Dorje Chang got it.

Then from the Lama Tsongkhapa given this initiation to Tagphu Dorje Chang, Tagphu Dorje Chang gave the initiation to Kyabje Pabongkhapa, Then Kyabje Pabongkhapa gave this initiation to Kyabje Trijang Dorje Chang. Then from Kyabje Trijang Dorje Chang gave then His Holiness our guru Kyabje Zong Rinpoche. He got three times, about three times. Then since then to gurus, it’s four generations.

Tagphu Dorje Chang is a great Mahasiddha of the Tibetans, that is the everybody knows just general, everybody knows he is great, because like a statue also talking to him, even like this, also normally Tara and himself, like a person each other, talking to each other, this kind has…

Kyabje Pabongkhapa is a great mahasiddha and long time because his long history and in this time also he the great action of the Dharma increasing and also make develop in the whole of our country Tibet, he is giving teachings and also develop Dharma very kind for us indeed. He is also the emanation of the Chakrasamvara, he is the real Chakrasamvara.

His Holiness also says, and those kind of you have great teachers, great mahasiddhas, through that ways the initiations came and also we got and if you want more details of those real, if you want to know then it has textbook… His Holiness mentioned one textbook I had, because through His Holiness this time I got, and also maybe I can make a Xerox for you, and also you will have centre here or any other centre, therefore if you want to learn you learn from them from your teacher.

Those the commentary of these texts, printing in India also if you want it, Geshe-la His Holiness mentioned where is there.

Footnote:
1-6 sound not very clear, hence spelling may not be accurate
7 sochwang or sogtae

What immediately comes to mind when we hear or see the name, Duldzin Drakpa Gyeltsen, are two things – he built Ganden Monastery, which stands to this day, and he offered it to his Guru, Lama Tsongkhapa.

These two great deeds alone would be enough to illustrate what kind of Lama and disciple this extraordinary individual was.

Duldzin Drakpa Gyeltsen was well known for being a great holder of the vinaya (the monks’ vows), or pure morality. It is said that he held his vows so purely and his monkhood that his body smelled of clean, fragrant flowers. This is why they called him “Duldzin” – “dul” means vinaya; and “zin” means hold. Thus, a direct translation of his name means “Holder of the vinaya”.

He was considered as an emanation of Lama Tsongkhapa himself, as his attainments were said to be of Tsongkhapa’s equal. In this case, Duldzin emanated as a direct disciple of Lama Tsongkhapa in order to play the role of “Teacher and Student”. This arrangement enabled Dharma to be brought to many others.

It was Duldzin who raised the funds needed to construct Ganden, the first and greatest Gelugpa monastery in Tibet. He also personally oversaw the construction of Ganden until its completion. Upon its completion, Duldzin offered the monastery to his Guru, Lama Tsongkhapa.

Duldzin was so highly respected among the Sangha that he was offered the position of the first Ganden Tripa (Tsongkhapa’s successor or throne holder) after Tsongkhapa’s passing. However, he turned down the offer. He chose instead to dedicate the rest of his life to upholding these precious teachings. It was with this incredible devotion and commitment that he made a promise to arise as an “Uncommon Protector” to preserve and guard the lineage of his teacher, Tsongkhapa.

This promise was made to Nechung, a worldly spirit subdued by the 8th Century Indian Master Guru Rinpoche to be the general Dharma Protector of the Buddhadharma, who appeared in one of Lama Tsongkhapa’s teachings as a white dove.

It was said that one day while Lord Tsongkhapa was giving teachings in the Ganden prayer hall among a vast assembly of Sangha, a white dove appeared and flew about the prayer hall, creating a disturbance. It even hovered above Tsongkhapa’s head.

After the teachings, Tsongkhapa descended from the throne and retired to his quarters. Duldzin recognised that the dove was not a mere dove, and remained behind to investigate.

Then the dove, who was actually Nechung, transformed into a young boy dressed in white and spoke to Duldzin. He requested Duldzin to become an “Uncommon Protector” of Lama Tsongkhapa’s teachings on Nagarjuna’s precious philosophy of the Middle Way.

An ‘Uncommon Protector’ is not a general protector but one who arises specifically to protect something. In this case, Nagarjuna’s Madyamika view, as taught by Lama Tsongkhapa.

Duldzin promised Nechung that he would do so. Nechung then said, “Don’t forget your promise, I will come back to remind you.” Then the boy left.

Later, after he had completed building Ganden Monastery, Duldzin went into retreat in a cave and passed away.

Duldzin Drakpa Gyeltsen is the Drakpa incarnation that began the lineage of the uncommon and most powerful Protector, Dorje Shudgen.