by Brunhild Hekate

In the middle of a whirling palace of black wind… is the Great King with a body red-black in colour, one face two hands, the right holds a club aloft to the sky and the left a skull cup filled with blood and a human heart. On the head a lacquer hat is placed, riding a black horse surrounded by inconceivable emanations… to the Dhamapala King Shugden Tsal, together with attendants… ~ Sakya kangsol, based on an earlier text from the 19th century.

A History of Dorje Shugden in the Sakya Tradition

The Sakya lineage holders are emanations of Avalokiteshvara and Manjushri and their family lineage is famously divine. Practices within the Sakya lineage are passed down from father to the eldest son, ensuring the continuity of the lineage across generations, pure and accurate. Similarly, the practice of Dorje Shugden has been passed down within the Sakya lineage for several generations until recently, when the practice lost its popularity due to political expediency.

Morchen Kunga Lhundrub

Historically, the Sakya School of Tibetan Buddhism has viewed Dorje Shugden as an enlightened being. Dorje Shugden was first practised by the Sakyas in the early 17th century, beginning with the Sakya Kangsol written by Morchen Kunga Lhundrub (1654–1728), who was Sakya’s most precious Tantric and Lamdre Lineage holder. He wrote praises to Dorje Shugden as an enlightened being, and composed some of the earliest descriptions of the iconography and activities of Dorje Shugden and his four cardinal emanations.

Morchen Kunga Lhundrub was also the first to describe Dorje Shugden as being seated on a lion throne. Prior to this, the Sakya Kangsol refers to Dorje Shugden as Dorje Shugden Tanag, or Dorje Shugden Riding a Black Horse, one of the forms of Dorje Shugden unique to the Sakyas.

Paintings, thangkas and murals of Dorje Shugden Tanag were found in Sakya Monastery located in Tsang, Tibet before the turn of the 20th century.

Main temple of Sakya, Lhakang Chenmo

Northern Sakya Seat, Tibet

Southern Sakya Seat, Tibet

The 30th Sakya Throneholder Sonam Rinchen

Dorje Shugden was inducted into the pantheon of Sakya protectors by the 30th Sakya Trizin Sonam Rinchen (1705-1741), who strongly propitiated the form of Dorje Shugden riding a black horse. Sonam Rinchen later placed Dorje Shugden together with two other Protectors, Dorje Setrab and Tsiu Marpo, and these three principle protectors were collectively known as the “Three Kings” (Gyalpo Sum).

Dorje Shugden, one of the Three Kings, is part of the Sakya pantheon of Dharma Protectors

The 31st Sakya Throneholder Sachen Kunga Lodro

Sakya Kunga Lodro

Sachen Kunga Lodro (1729–1783), a great master of the Sakya tradition and the 31st Sakya Trizin, is believed to have been an incarnation of the great Sakya Pandit, Buton Rinchen Drub and Shakya Shri, a Kashmiri Pandit in the line of Sakya masters of Dorje Shugden’s lineage. One of Shakya Shri’s predecessors, an Indian master named Jetari, was also Atisha Dipamkara’s guru.

Sachen Kunga Lodro received all the transmissions of Dorje Shugden, amongst others, from his father, Sonam Rinchen, and it was he who fully culminated the various rituals of Dorje Shugden, combining the lineages received from his father with those of Morchen Kunga Lhundrub. Sachen Kunga Lodro clearly carried on the tradition of his father, praising Dorje Shugden as an enlightened protector, .

Sachen Kunga Lodro also wrote a wrathful torma offering to Dorje Shugden called ‘Swirl of Perfect Sense Offerings‘. This ritual was later used by Kyabje Pabongka Rinpoche as part of his ‘Melodious Drum Victorious In All Directions‘, one of the most well-known rituals to Dorje Shugden. Thus, the source of some modern-day Dorje Shugden practices can be traced to the Sakya school. The text written by Kunga Lodro has also been included in the latest edition of the Dorje Shugden bebum, published by Lama Gangchen Rinpoche.

The 32nd Sakya Trizin Wangdu Nyingpo (1763–1809) depicted in this 19th century thangka, with Dharmapala Chitipati (left) and Dharmapala Dorje Shugden (right)

A close up of Dorje Shugden Tanag

The complete thangka. At the top are the principal meditational deities special to Wangdu Nyingpo – Chakrasamvara, Vajrayogini and Hevajra at the upper left and Vajrakila, Hayagriva and Vajrapani at the upper right. To the left is Chitipati, the two dancing skeletons, and to the right is Dorje Shugden Tanag, riding a black horse. Below him is Panjarnata Mahakala with Brahmarupa Mahakala on the left and Shri Devi Dudsolma on the right.

The 37th Sakya Throneholder Kunga Nyingpo

A close up of the 33rd Sakya Throneholder Mahasiddha Pema Dudul from the thangka below

Sachen Kunga Lodro would later go on to fulfil the prophecy of Mahasiddha Pema Dudul, who said in response to the 35th Sakya Throneholder Tashi Rinchen’s question about his future heir:

These days times are so degenerate no-one else is coming, but now Grandpa Shugden himself will definitely come as your son!

By this cryptic statement, Mahasiddha Pema Dudul meant that his grandfather, the great 31st Sakya Trizin Sachen Kunga Lodro, would eventually take rebirth as the son of the 35th Sakya Trizin Tashi Rinchen, thus upholding the most esoteric and precious Sakya teachings to benefit living beings.

In 1850, Sachen Kunga Lodro was indeed reincarnated as Kunga Nyingpo, who went on to ascend the Sakya Throne in 1883 as the 37th Sakya Trizin.

A 19th century Sakya thangka depicting the Five Emanations of Dorje Shugden. At the bottom left is the grandson of Kunga Lodro, the 33rd Sakya Throneholder Pema Dudul (1792–1853) . This form of an enthroned Dorje Shugden is similar to another thangka in Trode Khangsar

The 39th Sakya Throneholder Dragshul Trinley Rinchen

Dragshul Trinley Rinchen, the 39th Sakya Trizin explained in his autobiography that his father, the great Sakyapa Kunga Nyingpo was one with Avalokiteshvara. To prove this, he recounted the story of Mahasiddha Pema Dudul and Tashi Rinchen mentioned above. He then wrote:

The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. In the scripture of the Nyingma Tantra, Rinchen Nadun says: The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One. Hence, the Nyingma tantra quoted that Dorje Shugden and Avalokiteshvara are the same person.

As can be seen throughout his autobiography, Dragshul Trinley Rinchen was also a staunch Dorje Shugden practitioner, with many rituals and offerings to Dorje Shugden recorded in great detail.

His autobiography also notes the occasions when he met Dorje Shugden through an oracle, and it was during one such occasion that Dorje Shugden reminded Dragshul Trinley Rinchen to uphold the Dharma in general and gave some prophecies. Dragshul Trinley Rinchen was a great Sakya master, and is considered one of the most outstanding lineage masters of our time.

The 40th Sakya Throneholder Ngawang Thutob Wangchuk

The 40th Sakya Trizin Ngawang Thutob Wangchuk was born as the heir-apparent to Dragshul Thrinley Rinchen. The biography of the 41st Sakya Trizin names Ngawang Thutob Wangchuk as an emanation of Avalokiteshvara who has the ability to see and speak to Manjushri. As demonstrated on one occasion, the famous and holy Manjushri statue called Jamyang Tsodgyalma did speak to him, instructing him to practise the Guru Yoga of his father (instead of reciting confession prayers) while contemplating the ultimate view, thus merging his mind and the primordial wisdom of his father into one.

The Sakya Lineage

Thus, one can see clearly that Dorje Shugden Tanag has been an important and integral practice of the Sakya Tradition for the past few hundred years. Furthermore, the line of Sakya Throneholders has viewed Dorje Shugden as a fully enlightened being who is one with Avalokiteshvara and Manjushri. However, since the early 20th century, the Dorje Shugden Tanag practice has gradually declined.

The offering rituals for the Three Kings are no longer found in the standard Sakya Protector manuals of Indian and Tibetan monasteries. Neither can paintings or murals of Dorje Shugden Tanag be found in Sakya monasteries. It would appear that since 1996, the Dalai Lama and the Central Tibetan Administration (CTA) have successfully pressured the current 41st Sakya Trizin into giving up the practice of Dorje Shugden Tanag. How is it that the Dalai Lama, a Gelugpa monk, can interfere and influence the religious practices of the Sakya School?

H.H. Jigdal Dagchen Sakya (b. 1929)

Today, there are still a few enlightened masters who continue to be bastions of Dorje Shugden’s practice in the Sakya school. One is the Abbot of Ngor monastary, an important branch of the Sakyapas. Another is H.H. Jigdal Dagchen Sakya, the current head of the Phuntsog Phodrang who lives in Seattle, Washington with his descendants.

H.H. Dagchen Rinpoche is the twenty-sixth generation of the Sakya-Khon lineage, and is regarded as an embodiment of Manjushri. He is in line to be the 42nd Sakya Trizin, which means that the lineage of Dorje Shugden Tanag may rise to prominence once again. After all, some of the Sakya Trizins are, without a doubt, emanations of Dorje Shugden!

Thartse Jampa Namka Chime, the abbot of Ngor monastary in the late 18th century and the previous incarnation of Jamyang Kyentse Wangpo.

It is truly unfortunate that the CTA’s political power and influence has affected the teachings and practices upheld by the previous Sakya Trizins. While the Sakyapas may deny the fact that they stopped the practice of Dorje Shugden Tanag in order to maintain good relations with the Dalai Lama and CTA, there is no doubt that for the moment, they have abandoned a practice endorsed by their lineage masters.

An Overview of the Sakya Trizin Line

from the 30th to the 40th Throneholders

His Holiness the 41st Sakya Trizin

Special Mention to the Following Great Masters

Shakya Shri Bhadra

Shakya Shri Bhadra b.1127 – d.1225

Shakya Shri Bhadra (Shakya Shri) was a Kashmiri paṇḍit who was invited to Tibet by Tropu Lotsāwa Rinchen Sengge. He arrived in 1204, at the age of either fifty-nine or seventy-eight, and remained for ten years, leaving in 1214.

Active primarily in Tsang, his significance to Tibetan Buddhism is characterized by his initiating four important lineages of teachings: to Sakya Paṇḍita he taught exoteric philosophy; pith instructions to Tropu Lotsāwa; tantra to Chel Lotsāwa; and Vinaya to Tsang Sowa Sonam Dze.

Shakya Shri was born in Daśobharā, in Kashmir, in 1127 (or 1145). During the earlier stages of his time in Tibet, possibly while still en route to Tropu from Chumik in 1204, he met Sakya Paṇḍita Kunga Gyeltsen, who was on his way to Kyangdur with funeral offerings following the death of his father, Pelchen Opo. Shakya Shri is said to have given him teachings on logic at the time.

During the 1208 summer retreat at Gyangong, he met Sakya Paṇḍita again and served as the upadhyaya in his ordination ceremony. During the 1210 summer retreat at Sakya, he gave Sakya Paṇḍita extensive teachings on Kalachakra, Vinaya, linguistics, poetry, logic and epistemology, and Abhidharma. The two worked on a retranslation of Dharmakirti’s Pramaṇavarttika. From this connection, Shakya Shri is often credited with initiating the tradition of logic in the Sakya school; while some dispute this characterization, his importance to the Sakya tradition was considerable.

Kyabje Trijang Dorje Chang’s ‘Music Delighting an Ocean of Protectors’ also quotes Kyabje Ling Dorje Chang’s previous incarnation, Losang Lungtog Tenzin Trinley’s recognition of Shakya Shri as a previous incarnation of Dorje Shugden. The incarnation lineage is said to be as follows:

• Shakya Shri
• Choku Ozer
• Buton Rinchen Drub
• Panchen Sonam Drub
• Panchen Sonam Dragpa
• Sonam Yeshe Wangpo
• Sonam Geleg Pelsang
• Tulku Dragpa Gyaltsen

Atisha Dipamkara

Atisha Dipamkara b.982? – d.1054

The Bengali monk Atisha Dipamkara was of pivotal importance in the second transmission of Buddhism in Tibet. Invited from the Indian monastery-university of Vikramshila to Tibet by the Purang kings, Atisha spent thirteen years in Ngari and U-Tsang.

He is credited with the propagation of the Lamrim and Lojong teachings that later became the core of the Geluk tradition; his composition, the Bodhipathapradipa is a central text for the Lamrim, or Stages of the Path. He was also instrumental in the spread of the cult of Tara in Tibet.

Atisha’s main disciple Dromtonpa founded several important monasteries and gave rise to the Kadam tradition, which was later absorbed by the Gelug and, to some extent, the Sakya and Kagyu traditions.

Buton Rinchen Drub

Buton Rinchen Drub b.1290 – d.1364

Buton Rinchen Drub, a Sakya lama raised in a Nyingma family, was the eleventh abbot of Zhalu Monastery from 1320 to 1356. Some enumerations list him as the first abbot, as he significantly expanded the institution.

He was an important teacher of the Prajnaparamita, a key lineage holder of the Guhyasamaja and Kalachakra tantras as transmitted in the Geluk tradition, and the Kalachakra, Hevajra and Sampuṭa tantras as transmitted in the Sakya tradition.

He is generally credited as the creator of the Tibetan Buddhist canon, the Kangyur and Tengyur, and his History of Buddhism is still widely read. In addition to his Sakya training, he also studied in the Kadam and Kagyu traditions.

Addendum – Importance of Dorje Shugden in the Sakya tradition

Since the great Sakya School of Tibetan Buddhism was founded, the lineage of practice has been passed down through forty-two successive spiritual heads, known as Sakya Trizins. From this list of prestigious masters, six of these heads or throne holders of the tradition stand out for their practice and proliferation of Dorje Shugden. This is a practice that they even spread amongst their innumerable disciples. These throne holders constructed shrines and protector houses to Dorje Shugden, composed prayers to him and taught their students how to engage in the practice. This list includes:

1. His Holiness the 30th Sakya Trizin Sonam Rinchen (1705-1741 CE)
2. His Holiness the 31st Sakya Trizin Sachen Kunga Lodro (1729-1783 CE)
3. His Holiness the 33rd Sakya Trizin Padma Dudul Wangchug (1792-1853 CE)
4. His Holiness the 35th Sakya Trizin Tashi Rinchen (1824-1865 CE)
5. His Holiness the 37th Sakya Trizin Kunga Nyingpo (1850-1899 CE)
6. His Holiness the 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936 CE)

The spiritual responsibility of the throne holder is to receive teachings covering the entire Sakya lineage, which consists of the common and esoteric transmissions of the Lam Dre, the Thirteen Golden Dharmas, the Hevajra tantric practices, and many others. These masters are then to proliferate these teachings. If is for this reason that they are considered to be highly learned and accomplished masters. It is through these six throne holders that the entire breadth of the Sakya lineage has descended to this day.

Due to the current political situation, with the Tibetan leadership telling everyone that the practice is bad, people might dismiss these six throne holders as being mistaken about the true nature of Dorje Shugden and their history of promoting the practice. But to come to this conclusion, one would need to assume that these throne holders were just ordinary men who are flawed, ignorant and make mistakes. If we think that, then they are rendered unreliable for spiritual growth. What is the point of going to get teachings from them if what they teach can be wrong?

To make such a dire accusation has far-reaching implications on the lives of everyday practitioners as they may lose confidence in what could well be a ‘flawed’ Sakya lineage. Since the throne holders were wrong, ordinary practitioners may feel it is pointless to continue practicing as the lineage is broken and has no blessings. Following this line of thinking, the Sakya lineage is invalidated because the entire lineage flows through these great throne holders.

According to the Tibetan leadership, Dorje Shugden is a spirit and by worshiping him one is no longer Buddhist. By engaging in his worship you lose the connection to the Buddha, Dharma, and Sangha because you break the refuge commitment of not worshiping an unenlightened being. This creates the cause for an unfortunate rebirth in the three lower realms. Following this logic, the six throne holders should have taken rebirth in those realms, but that is impossible as they have reincarnated back successively into the same family. The 37th throne holder, Kunga Nyingpo, is said to be the reincarnation of the 31st throneholder, Sachen Kunga Lodro, both of whom are even considered emanations of Dorje Shugden themselves. Some like Sachen Kunga Lodro have also composed lengthy prayers to Dorje Shugden which are still in use today.

It was due to their spiritual attainments that these Sakya throne holders were able to distinguish the nature of formless beings like Dorje Shugden. They did this using logical analysis or using their supernatural clairvoyant abilities. Most probably they used both methods and arrived at the same conclusion – Dorje Shugden is definitely an enlightened being and his practice is beneficial. This is why the throne holders composed extensive prayers to him.

From learning about these great throne holders, their abilities and achievements, great faith arises not only in the throne holders themselves, but also in the practices they taught, such as the practice of the Dharma protector Dorje Shugden.

Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.

The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.

Click here to download the entire Sakya Dorje Shugden kangsol

 
Related articles:

• Sakya Throne Holders: Sonam Rinchen (1705-1741) & Kunga Lodro (1729-1783)
• Should the Sakya Lineage Be Dissolved?
• The real reason the Sakya Trizin resigned
• A Sakya Tale

Lord Setrab is actually an ancient protector who can be traced back to the days of Shakyamuni Buddha, from Bodhgaya where Shakyamuni was enlightened. Lord Setrab is an emanation of Buddha Amitabha who had sworn to Buddha Shakyamuni to protect the teachings of Buddhism in general. Hence, Lord Setrab is definitely an Enlightened Protector.

The practice of Lord Setrab was brought to Tibet by Loden Sherab who also painstakingly brought many of Buddha’s teachings from India to Tibet. Since then, this Dharma Protector has been practiced by many people and benefited countless sentient beings.

Lord Setrab has also been the Dharma Protector of Ganden Shartse Monastery for over 600 years. There are also Khamtsens in Drepung Loseling that take Setrab as their main protector up till today such as Nyagre Khamtsen. Many of the great Dharma teachers today take Lord Setrab as their Dharma Protector as it has been proven over the years that the practice of Lord Setrab is authentic and effective.

How is Lord Setrab connected to Dorje Shugden?

Although Dorje Shugden and Lord Setrab are Dharma Protectors in their own right, both are closely connected through the past life of Dorje Shugden who is Tulku Drakpa Gyeltsen.

As Lord Setrab was one of Tulku Drakpa Gyeltsen’s main Protectors, they must have had a very close bond that even until today, both are still very much connected. Even in the celestial Mandala of Dorje Shugden resides Lord Setrab on the second level. This shows that they have a very special relationship with one another. They abide in the same divine mandala palace.

Many years back when Dorje Shugden was said to be a spirit, many rituals and fire pujas was performed to destroy the Great King. But because Dorje Shugden is an Enlightened Protector, he could not be destroyed in any way. During those times, only Lord Setrab manifested assistance towards his close friend, Dorje Shugden.

There is a story that says when Mingling Terchen performed a wrathful fire puja on Tulku Drakpa Gyeltsen, Lord Setrab emanated a celestial mansion in the sky as Mingling was about to start the puja. This act distracted Mingling Terchen’s mind for a moment while giving enough time for Gyalchen Dorje Shugden to escape.

With Lord Setrab, an Enlightened Protector, manifesting assistance towards Dorje Shugden over and over again, it must be true that Dorje Shugden is not an evil spirit but instead an enlightened Being who has taken an oath to protect Lama Tsongkapa’s teachings.

Iconography

Lord Setrab has one face and three eyes. His one face signifies the non-dual nature of an awakened mind. His three eyes, like many other Buddhas, symbolises his ability to see the past, present and future simultaneously.

His body is blazing red in colour just like Amitabha Buddha. His wrathful form indicates compassion and love, battling our obstacles towards the spiritual path. Similarly, his external armor shows that he is always ready for war against our worldly obstacles to make it conducive for us to practice the Dharma with faith.

Lord Setrab’s right hand holds a cudgel with a symbolic wrathful mudra representing his power over spirits and the crushing of ignorance. His left hand holds a noose which symbolizes Lord Setrab being able to subdue malevolent spirits and also to overpower our ego. Lord Setrab also holds a spear to pierce through the hearts of enemies.

Lord Setrab rides on a horse that is able to ride through the three realms in a single instant. This reveals the speed that Lord Setrab moves throughout existence to benefit countless beings.

Nero Stallion

Who is He?

Kache Marpo is the main attendant to Dorje Shugden alongside Namkar Barzin. He is said to be the direct emanation of Hayagriva. Although Kache Marpo takes the appearance of a wordly form, he is fully enlightened.

Hayagriva is the wrathful form of Avalokiteshvara. His compassion transforms itself as a fierce and strong energy. He manifests his compassion through wrath to force us to overcome both our inner and outer worldly obstacles, in order for us to practice Dharma smoothly.

Therefore, Kache Marpo being an emanation of a Buddha is an Enlightened Protector. He has his own Pujas, Offerings and Rituals separate from Dorje Shugden’s prayers, because he can be practiced as a Dharma Protector on his own.

It is said that Kache Marpo waits on his horse outside of the mansion in Dorje Shugden’s mandala to carry messages and lead a wrathful army to conquer our obstacles.

Kache Marpo usually takes trance peacefully through an oracle to give instructions and advice. He will check all advice with Dorje Shugden before giving it out to practitioners. Having great respect for Dorje Shugden, Kache Marpo always refers to him as the ‘Great King’.

Kache Marpo takes trance of the current Panglung Kuten (Kuten is oracle in Tibetan) who resides in Taiwan. He also takes trance of the Gameng Kuten in the USA. In Tibet, the previous Panglung Kuten was very famous and many people including the 14th Dalai Lama, Trijang Rinpoche, dignitaries and high officials would always consult him. The Panglung Kuten lived in Panglung Retreat near Sera Monastery in Lhasa.

When Kache Marpo takes trance of the qualified oracles he may give prophecies, advice, blessings and healing of diseases depending what is necessary. He is very patient and very helpful to those who practice Dharma sincerely.

When Kache Marpo takes trance, he may appear wrathful or peaceful depending on the location he is in. If the people in a certain area are aggressive, full of anger and stubborn, Kache Marpo would take on a wrathful form. On the contrary, if the people are compassionate, loving and patient, Kache Marpo would take on a calm and peaceful form.

At times when Dorje Shugden and Kache Marpo knows that the people in a certain area will not adhere to their instructions, they will not stay for long during trance nor accept the offerings from the people. This is so that the people will not accumulate more negative karma by disobeying the instructions given.

Iconography

Kache Marpo’s residence is described to be: A brilliant, splendid brown palace made of leather which is surrounded by a red ocean formed by the blood of horses and men.

The colour of his body is similar to that produced when the sun shines on a huge mountain of coral. He has the shape of a “son of devas”, with one face and two hands. In his right hand he brandishes a red, sharp lance, with which he pierces the heart of an oath-breaker. His left hand, holding a snare of the spirit which is wound around the neck of an obstacle-creating demon, rests in front of his breast.

He wears a leathern cuirass and a leathern helmet adorned with a “banner of victory” with pendants of silk in nine colours. His facial expression is very fierce and he gnaws his lower lip.

His eyes have red-gleaming veins, and they stare full of hatred at the evil vighnas. He sits on a very fierce horse, which has spots white like felt and possesses magic qualities – it is mounted with a priceless saddle and carries a front – belt and other horse trimmings.

Namkar Barzin is the second minister to Dorje Shugden after Kache Marpo. He is one of the newest members of Dorje Shugden’s entourage, whose history goes back to around 60-75 years ago. He is not an enlightened being but an oath-bound Dharma Protector, after being subdued as a raging spirit by Domo Geshe Rinpoche and placed under the command of Dorje Shugden.

Origins

Namkar Barzin was a Mongolian man who traveled from Mongolia to Dungkar Monastery with only one wish, to be ordained as a monk. He was old and poor but still made the effort to travel a far distance to seek solace.

Unfortunately, when he arrived at the Monastery, Namkar Barzin was ill treated by the resident monks because he was merely a penniless old beggar. The monk in-charge rejected Namkar Barzin’s request to be ordained and chased him out. This sincere beggar who thirsted for the Dharma so much and whom had nothing else but the Dharma to depend on again requested help from the four monks whom he met outside of the Monastery. However, to his dismay, he was insulted and beaten up by them.

At that point, Namkar Barzin became enraged and cursed the monks who ill-treated him that they will all die within a year.

Much later, this poor Mongolian man was found dead near a place known as Pema Choling. The nomads who live in that area saw his body and threw it into a river where it got caught in between some rocks for days. The herders nearby who saw Namkar Barzin’s body amused themselves by throwing stones at him and making fun of him.

Although already dead, fiery anger arose in Namkar Barzin which turned him into a fearsome raging spirit. This was where the nightmare for that area began…

A weird disease erupted and spread, which caused many of the herders and their yaks to fall ill and die, including one of the monks who mistreated Namkar Barzin. The monk eventually died from the terrible disease, and his death was followed by many more deaths. Once, Namkar Barzin even possessed a victim and clearly showed how many more people he was going to kill.

A blessing came when Domo Geshe Rinpoche, who was then the abbot of Dungkar Monastery, heard of this bad news and came to subdue this angry spirit. After successfully subduing Namkar Barzin, Domo Geshe Rinpoche made him take an oath to protect Dharma teachings and the area where Dungkar Monastery was situated. His Oracle was established in Dungkar Monastery.

Domo Geshe Rinpoche thus put Namkar Barzin under the command of Dorje Shugden as the second minister of Dorje Shugden’s entourage, where he will be able to collect vast merits and benefit countless sentient beings for infinite lifetimes.

Functions

This deity is well known for having the power to protect buildings, institutions, monasteries, etc. He is especially powerful in protecting Dharma related institutions, not just from material loss due to theft, fires or natural disasters but also loss arising from schisms between members. He does this by promoting harmony between members of such institutions and ensuring everyone has good relationships with one another.

Namkar Barzin has one face, two hands, and three bulging eyes. He is red in color and bears a ferocious and proud expression. He wears the robes of an ordained monk and rides on a mythical animal, Gyaling which represents his Tantric attainments. His right hand brandishes a sword which cuts through our problems and obstacles while his left hand holds a skullcup representing his mastery of Tantra. In some thangkas, he also wears a Mongolian turban that is made of red silk.

Nero Stallion

Bibliography
1. Wojkowitz, Rene De Nebesky. Oracles and Demons of Tibet. 1993.
2. Wangmo, Jamyang. The Lawudo Lama. 2005

Dorje Shugden’s form teaches the complete stages of the path of Sutra and Tantra. This proves that he is an enlightened being because such qualities are not possessed by the forms of worldly beings.

He appears as a fully ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolizes great compassion and spontaneous great bliss — the essence of all the stages of the vast path of Sutra and Tantra.

His round yellow hat represents the view of Nagarjuna, and the wisdom sword in his right hand (like the one held by Manjushri and Je Tsongkhapa) teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna’s view. This is the essence of all the stages of the profound path of Sutra and Tantra. He rides a snow lion, symbolizing the four fearlessnesses of a Buddha.

The explanation of his remaining features can be found in Heart Jewel, as can the specific enlightened function of each of the thirty-two Deities of his mandala, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas.

Only enlightened beings display a meaningful aspect that teaches the entire path to enlightenment. Therefore, Dorje Shugden is a Buddha.

Excerpt for video : http://dorjeshugdenimagelibrary.wordpress.com

Lama Lobsang Tubwang Dorje Chang

Dorje Shugden and the Deities of his mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa.

After Je Tsongkhapa passed away, Khädrubje received five visions of him, each time appearing in a different aspect. Later, the great Yogi Dharmavajra saw Je Tsongkhapa in the aspect of Lama Losang Tubwang Dorjechang.

This name was given to Je Tsongkhapa by Manjushri. It indicates that Je Tsongkhapa is the embodiment of both Conqueror Vajradhara and Buddha Shakyamuni. ‘Losang Dragpa’ is Je Tsongkhapa’s ordained name, ‘Tubwang’ or ‘Powerful Able One’ is an epithet of Buddha Shakyamuni, and ‘Dorjechang’ is Tibetan for Vajradhara.

Lama Losang Tubwang Dorjechang is an enlightened being and the principal Field for Accumulating Merit in the Guru yoga of Offering to the Spiritual Guide, or Lama Chöpa.

In reality the Lama Chöpa instruction comes from Manjushri’s Emanation Scripture, which includes special instructions on Mahamudra. The Emanation Scripture, which cannot be read by ordinary beings, was revealed directly to Je Tsongkhapa by Manjushri.

It was passed down to successive lineage Gurus and when it reached the first Panchen Lama, Losang Chökyi Gyaltsän, he extracted the instructions on Lama Chöpa and the Root Text of the Mahamudra, the Main Path of the Conquerors and wrote them down in Tibetan. This was an act of great kindness because it meant that for the first time ordinary beings could read and practise Lama Chöpa and the special close lineage of Vajrayana Mahamudra.

The Guru yoga of Lama Chöpa is one of the most blessed practices within Je Tsongkhapa’s tradition, being the essential preliminary practice for Vajrayana Mahamudra. An extensive commentary to this practice can be found in Great Treasury of Merit.

There are thirty-two Deities within the body mandala of Lama Losang Tubwang Dorjechang, and it is these Deities who manifest as the thirty-two Deities of Dorje Shugden’s mandala. This was explained by Je Phabongkhapa, an emanation of Heruka, in his prayer to Dorje Shugden:

The aggregates, elements, sources, and limbs of Lama Losang Tubwang Dorjechang appear in the aspect of the five Lineages of Dorje Shugden and their retinues. Realizing that in reality I am practising the yoga of the thirty-two Deities of the body mandala, I offer this practice to you, O five lineages of Dorje Shugden; please accept it with delight.

Of the Deities of the five lineages of Dorje Shugden, the principal Deity is Duldzin Dorje Shugden. He is a manifestation of the aggregate of consciousness of Lama Losang Tubwang Dorjechang.

Vairochana Shugden is a manifestation of the form aggregate of Lama Losang Tubwang Dorjechang, Ratna Shugden is a manifestation of his aggregate of feeling, Päma Shugden is a manifestation of his aggregate of discrimination, and Karma Shugden is a manifestation of his aggregate of compositional factors.

Many sadhanas of Dorje Shugden state that Dorje Shugden is the embodiment of the ‘Guru, Yidam, and Protector’. Here, ‘Guru’ refers specifically to Lama Tsongkhapa. Thus, when we practise the sadhana of Dorje Shugden we are indirectly practising the Guru yoga of Je Tsongkhapa, as well as the practices of Yamantaka and Kalarupa.

Atisha said, ‘You Tibetans rely upon hundreds of Deities but do not achieve even one attainment, whereas we Indian Buddhists rely upon only one Deity and achieve the attainments and blessings of hundreds of Deities.’ We should bear Atisha’s comment in mind and realize that it is much more meaningful to practise one Deity sincerely, regarding that Deity as the synthesis of all Deities, than it is to practise many Deities superficially.

Dorje Shugden – an emanation of Manjushri

Some people believe that Dorje Shugden is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugden’s form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings.

Dorje Shugden appears as a fully-ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolizes great compassion and spontaneous great bliss, the essence of all the stages of the vast path of Sutra and Tantra.

His round yellow hat represents the view of Nagarjuna and the wisdom sword in his right hand teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna’s view. This is the essence of all the stages of the profound path of Sutra and Tantra.

Dorje Shugden rides a snow lion, the symbol of the four fearlessnesses of a Buddha, and has a jewel-spitting mongoose perched on his left arm, symbolizing his power to bestow wealth on those who put their trust in him. The single eye in the centre of his forehead symbolizes his omniscient wisdom which perceives directly and simultaneously all past, present, and future phenomena. His wrathful expression indicates that he destroys ignorance, the real enemy of all living beings, by blessing them with great wisdom; and also that he destroys the obstacles of pure Dharma practitioners.

Each of the thirty-two Deities of Dorje Shugden’s mandala has a specific function, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas.

In this prayer he explains that the function of Duldzin Dorje Shugden, the principal Deity of the mandala, is to lead faithful followers to correct spiritual paths by bestowing great wisdom; the function of Vairochana Shugden is to help us to pacify our negative karma and obstacles; the function of Ratna Shugden is to help us to increase our good fortune, lifespan, and virtuous realizations; the function of Päma Shugden is to help us to control our own mind so that we can help others achieve controlled, calm, and peaceful states of mind; and the function of Karma Shugden is to overcome the four maras and evil spirits who try to harm faithful disciples.

The nine Great Mothers help faithful followers of Dorje Shugden in their Tantric practices, the eight Fully-ordained Monks help them in their practices of Sutra, and the ten Wrathful Deities aid them in their various daily activities. In these spiritually degenerate times Dharma practitioners experience many obstacles, but if we rely upon Dorje Shugden with unwavering faith he will care for us just like a father caring for his children.

In general, all Buddhist practitioners need to develop unwavering faith in Buddha Shakyamuni, for without it their Dharma practice will have little power and bring few results; and in particular all Gelugpa practitioners need to develop firm and lasting faith in Je Tsongkhapa, otherwise they will never experience the unique qualities of his doctrine. Faith is the very root of all Dharma experience.

Gelugpa practitioners who have a sincere trust in Dorje Shugden will have no difficulty in generating unshakeable faith in Je Tsongkhapa. Their practice of view, meditation, and action will naturally become pure and they will easily realize the special uncommon qualities of Je Tsongkhapa’s teachings. Thus they will be able to gain experience of the stages of the path of both Sutra and Tantra without any difficulty.

Source: Tharpa Publications / Wisdom Buddha Dorje Shugden website, 2008
http://wisdombuddhadorjeshugden.org/dorjeshugden-nature.php

Motivation, Meaning, Method

Foundation View Practice

Meaning

The path of selflessness (enlightenment) is like a razor’s edge. If you fall left or right, into the abyss of dualism, good and bad, you turn from a Buddha into ten thousand devils… one of the great Zen masters has been quoted to this extent, and it may well serve as a motto for this article.

Motivation

Lord Atisha was asked about what those will get who practice for worldly – selfish – aims only; his answer was that they will get what they want. When further asked what the future life result of such practice will be, his answer consisted of merely three words:
Hell, hungry ghost, animal.

Method

All of the Buddha’s 84.000 methods aim to destroy self-grasping and self-cherishing. Reaching out with compassion and reaching in through wisdom realizing emptiness, ‘in’ and ‘out’ become interchangeable and eventually disappear altogether in the union of the ‘two truths’, relative and absolute.

Middle Way

In a nutshell’s nutshell, the middle way is the harmony of emptiness – the ultimate nature of everything, and dependent arising – the appearance of everything.

As Je Tsongkhapa pointed out, unless grasping at even the most subtle concept of inherent existence is overcome, enlightenment can not happen, which has been misunderstood as nihilism.

It’s easy to see though, that every contributing factor to a dependently-arising phenomenon is yet again consisting of myriad factors, which in turn have arisen depending on causes and conditions, and so on without end. That cause and result have no inherent existence doesn’t mean they are not effective, quite the opposite, as cause and result imply change, which would be impossible if phenomena were fixed or existent per se.

Therefore – Medicine Buddha is the result of his aspiration prayers and his meditation practice, for example. Whether we can attain his view and his qualities, depends on our motivation and practice.

In the discussion about Dorje Shugden, some nihilists argue that since nothing exists inherently, why worry if he’s good or bad, while some eternalists say he truly exists, and argue whether he is enlightened or a demon.

Yet, wouldn’t it be more interesting and revealing if we applied the same principles of emptiness/dependent arising, which also clearly include us – our motivation and method – to arrive at a view that will help us on?

Indeed, one good look shows what Dorje Shugden is ‘made of’ (arisen from) and what he stands for…

Meaning is the result of MOTIVATION and METHOD. 

Dorje Shugden’s Main Attributes

• Robes – pratimoksha, keeping the vows, holding them sacred: the foundation.
• Wisdom sword – cutting through the notion of ‘Self’/seeking samsaric pleasures, and
• Enemy heart – destroying the notion of attachment to the bliss of liberation/seeking nirvanic pleasures: the practice, union of wisdom and compassion.
• Nagarjuna hat – prasangika madhyamika philosophy, free of the extremes of existence and non-existence: the highest view.

Our Main Attributes

Something that is dangerously overlooked, now that so many have found their favorite new enemy, is our own involvement, our own being-a-factor in anything that appears to us.

Making anything into THE source of our happiness or problems is just the kind of extreme that Buddhist are proud to be free of, and can indeed be called a degeneration into spirit worship.

An old lady attains rainbow body by worshipping a dog’s tooth with total faith, believing it to be a holy relic, while Asanga can’t see always-present Maitreya during years and years of retreat because of lacking compassion…

It is quite rare to find someone who, having chanted a few Manis, is permanently overwhelmed with irresistible compassion, and finds it impossible to have an evil thought ever after, yet does that make us doubt the power of Chenrezig?

The foundation of our practice, and the view with which we perform it – or in other words, our motivation and our understanding of its meaning, these are crucial factors to the results attained, and in a way even more important than the method used.

Many great masters have therefore said that the preliminaries are more important than the main practice… quantum physics (Bohm etc) have proven that there’s no such thing as a neutral observer… we, our karmic disposition, arise simultaneously with whatever ‘we’ experience, and cannot be extricated from this whole, this conglomerate of cause-and-effect strands that are continuously weaving the tapestry of here-and-now.

The MEANING of something is derived from MOTIVATION and METHOD; yet the METHOD is influenced by understanding its MEANING and MOTIVATION, which in turn increases or decreases with our present METHOD that hopefully penetrates deeper into the MEANING… I wish I could write this in the form of a spiral…

May I be forgiven if these thoughts lack subtlety, exactness and depth, this is just to point out something that should be ever so obvious, and easily observable in our day-to-day experience.

Learning about iconography is a great way to discover any deity’s nature, function, and the methods that are applied in their practice. With beauty and power the following excerpts (in quotation marks) from prayers and praises to Gyalchen Dorje Shugden express via his outer appearance his inner intent and wishes.

Principal Deity

Although you outwardly exhibit the haughty manner of a terrifier to conquer enemies of Lozang the Victor’s teachings, you are, in nature, that very Manjushri Yamantaka; with the supreme, unsurpassed devotion.

“In the middle of a dark wind-swept wisdom fire, on lotus and sun, and an enemy-trampling, frightening, watchful lion is the supreme heart jewel of Dharma protectors, Dorje Shugden, the mighty King. Monk robes beautifying his body, wearing a domed golden hat, his hands hold wisdom sword and enemy heart. Smiling at practitioners, he destroys enemies and obstructers with a wrathful look.”

“Smiling with ruby complexion of affection and compassion, elegant in whatever emanation of wrath, passion, or smiling peace, the instant one remembers the limitless secrets of your body, all needs and desires are granted, to you I praise.”

“Your razor sword of superior wisdom rips through the foe, samsara, and you hold the heart of great bliss which slaughters the extreme of nirvana; to you who, for the glory of infinite migrators, shows signs of the skilful means, which have arisen from extremes of both samsara and nirvana, I offer praise.”

“The system of Nagarjuna, the highest view, free from extremes, and the supreme behaviour of vinaya, the code of conduct of the Buddha; as an instruction to migrators that one should practice thus, you are adorned by the domed hat and saffron robes, to you I praise.”

A dark wind-swept wisdom fire emanates from the King Protector and burns up our obstacles and obscurations, arisen from negative karma. In short, it consumes whatever keeps us from the most direct path to enlightenment.

The lotus shows his actions are based on great compassion; the sun disc his realization of emptiness. A lion, the fearlessness that arises upon victory over ignorance, attachment and hatred, tramples the enemies, the afflictive emotions arising from self-grasping and self-cherishing. He tramples them into the sun disc, which means he destroys ignorance (self-grasping) by means of realizing emptiness, which frees from self-grasping.

The lion is frightening, from our side because ego fears nothing more than confrontation with truth, from his side because wrath is quick and powerful. The same goes for the King Protector: under his wrathful look selfishness and its resulting obstacles crumble and disintegrate.

Heart jewel: jewel refers to the legendary wish-fulfilling jewel that can grant whatever we desire. Heart refers innermost essence, and our deepest wish – enlightenment. This shows that Dorje Shugden is the essence of the forces that support and protect those who are serious about dedicating their lives to others by striving for the supreme attainment. Then, like Geshe Rabten said, he will give you his very heart.

Monk robes symbolize pure ethical outer conduct (pratimoksha), the domed hat the highest view (vajrayana), Madhyamika, of which Nagarjuna was the first propounder, and which Je Tsongkhapa presented in his teachings with unsurpassed clarity for our present time.

The wisdom sword (Manjushri) cuts through the delusions which keep us from seeing reality directly; enemy heart denotes the root of the problem (ignorance), which Dorje Shugden rips out. The other translation, heart of great bliss, also shows his bodhicitta motivation, to refrain from personal peace (nirvana) for the sake of all living beings.

He furthermore holds a “taming hook” in his left arm, showing that his power works throughout the three realms of existence, as well a jewel-spouting mongoose that provides material needs. Wearing shoes (tiger skin boots) shows that he appears in the disguise of a worldly god, which means that he is closer to us ordinary beings and easier to propitiate than Kalarupa etc. Finally, his third eye (wisdom eye) in the middle of his forehead perceives directly the totality of relative and absolute reality, past, present and future.

32 Deities Mandala

“Although your aggregates, elements, spheres and limbs appear as the five families of Shugden, principal and entourage, they are actually the thirty-two deities of Guyasamaja’s body mandala.”

Five families (aggregates)

• Duldzin Dorje Shugden: consciousness. He gives wisdom and shows the way.
• Vairochana Shugden: form. He purifies negative karma and obstacles.
• Ratna Shugden: feeling. He increases what is good.
• Padma Shugden: discrimination. He brings peace of mind.
• Karma Shugden: compositional factors. He helps in overcoming delusions and harmful energies.

Entourage

• Nine beautiful consorts: elements. They empower tantric practice.
• Ten monk guides: spheres. They empower monastic code of conduct.
• Ten wrathful guardians: limbs. They avert broken samaya

“… he who is in essence inseparable from Manjushri Yamantaka in the aspect of the protector of Je Tsong Khapa’s teachings, Mighty Gyalchen Dorje Shugden, dark red in colour with one face and two arms, mouth slightly open in a happy smile, tongue curled, three eyes excited by the force of compassion, rolling, beard and eyebrows blazing like fire.The right hand raises a golden razor sword up to the sky.

The left hand holds, at the heart, the heart organ of enemies and obstructors with its root.The left armpit holds a treasure mongoose copiously granting all needs and wishes and a golden hook powerfully summoning the three realms.

On his head he wears the domed hat, brilliant with gold of the Tzambu river with silk adornments.He wears the monk’s garments of three flowing robes.On his feet he wears tiger boots.

His bodily emanations pervade the universe, his verbal activity gives the teachings, and his mind’s thought is endowed with the ten powers. From his body, which exhibits any aspect, never fixed, is generated a tumultuously wind blown fire of wisdom in the centre of which he sits.

From the principal deity’s skandhas, elements, sources, and limbs, a bit of light emanates becoming: in front of the principal deity, mighty Vairochana Shugden, white in colour, smiling wrathfully, holding in his right hand a lance adorned by a mirror and in his left a noose.White silk robe on his body, he wears a golden turban on his head and rides a long trunked elephant.

To the right, mighty Ratna Shugden, yellow in colour, holding in his right hand a golden long life vase filled with nectar of deathless life with the ornamented lid of a wish granting tree raised to the sky. In his left hand he holds a vessel of jewels.He wears jewelled ornaments and yellow long life robes and rides a saddled, bridled, beautifully adorned divine light yellow palomino.

To the back, mighty Padma Shugden, wrathful brilliant blood red in colour, smiling with desirous menace, holding in his right hand a hook adorned with red silk powerfully summoning the three realms raised to the sky and in his left a jewelled noose. He wears garments of red silk adorned with red flowers and the clothing of a minister of Shang Shung and rides a turquoise blue dragon.

To the left, mighty Karma Shugden, very dark red with a wrathful manner, holding in his right hand a sword raised to enemies and devouring a crystal heart with his left. He has clothes of black silk and rides a wrathful garuda.

Surrounding them are their avowed outer, inner, and secret entourage. First in the encircling order, like the eight powerful goddesses of Kalachakra, are the principal deity’s nine union consorts with power over the four elements, holding the five types of sensual objects. They are bedecked with the eight jewelled ornaments and garments of varicoloured silks, nine beautiful goddesses who grant boons on the path of vajrayana.

Next are the eight monks who guide the activity of propagating the precise tradition of vinaya such as the pure pratimoksha discipline, the root of Buddha’s teachings. They wear the saffron robes and some wear the domed hat, some the pandit’s hat, some the yellow hat, and some the split open meditation hat. In their hands, as well, they hold mendicant’s staves, begging bowls, scriptures, vajras and bells. From their mouths they thunder eloquent explanations of the Dharma.

Then there are the ten young wrathful guardians, slaughterers with terrifying forms, holding various weapons in their hands, some with cheerful, some with fierce expressions, in various outfits of China, Mongolia, Nepal, Tibet, Kashmir, and India.

They strike with lightning harsh punishments those tantrikas, priests, and shamans who, because of having fallen into prejudiced tenets, criticize, abuse, and slander that activity of study and practice in which the entire doctrine of sutra and tantra is collected while acting, themselves, like drunken yakshas, cheating ordinary worldly people – and especially those evil human and nonhuman beings who deeply detest and harm all supreme and lesser beings who, with faith and devotion, worship the upholders of the system of Manjunatha Tsong Khapa.”

Gyalchen Dorje Shugden

“You said, “I will protect the highest stainless essence of the Sugata’s teachings as the precious jewel of the merit of all beings!”Heroic Manjushri Yamantaka in a worldly, haughty disguise,to you, endowed with strength of ten million dharma protectors, I offer praise.

Smiling with ruby complexion of affection and compassion,elegant in whatever emanation of wrath, passion, or smiling peace, the instant one remembers the limitless secrets of your body, all needs and desires are granted, to you I praise.

Your razor sword of superior wisdom rips through the foe, samsara, and you hold the heart of great bliss which slaughters the extreme of nirvana; to you who, for the glory of infinite migrators, shows signs of the skilful means, which have arisen from extremes of both samsara and nirvana, I offer praise.

The system of Nagarjuna, the highest view, free from extremes, and the supreme behaviour of vinaya, the code of conduct of the Buddha; as an instruction to migrators that one should practice thus, you are adorned by the domed hat and saffron robes, to you I praise.

Having various mounts, unfixed, such as lions, agile garudas, and dragons, emanating as whatever will tame beings in infinite realms, for the sake of migrators, ever tireless, to you I praise.

Although you have the manner of a very fierce slaughterer, in the midst of a tumultuous mass of extremely blazing fire, you don’t move even slightly from a state of peace, love and compassion; to this especially exalted wonder, I offer praise.”

Vairochana Shugden

“O you whose purified aggregate of form, in the dance of the pacifier, is a new youthful body of a hundred thousand autumn moons, holding silk beribboned arrow and noose, riding the king of elephants, the dispeller of negative conditions and obstructors, to you I praise.”

Ratna Shugden

“O you whose purified aggregate of feeling, in the dance of the increaser, is a body, magnificient with the brilliance of ten million suns. Holding vessel of jewels and vase, riding a divine yellow palamino, the increaser of wealth, prosperity and all desirables, to you I praise.”

Padma Shugden

“O you whose purified aggregate of recognition, in the dance of the subjugator, is a body blazing with the glory of a ruby mountain, holding hook and noose, riding a blue turquoise dragon, the powerful summoner of the three realms, to you I praise.”

Karma Shugden

“O you whose purified aggregate of compositional factors, in the dance of the terrifier, is a body like a dark red intolerable tumultuous storm of fire, riding an agile garuda, holding razor-edged sword and enemy heart, the reducer of enemies and obstructors to ashes, to you I praise.”

Nine beautiful goddesses

“The purified nature of the four elements and five sense objects such as form are the nine beautiful great consorts of each family who, exquisite in their youth, with the arts of love, liberate from the bindings of existence, to you I praise.”

Eight monks

“The purified nature of the sources, nerves, veins, ligaments, and joints are the eight monks who guide in virtuous activity who, with an emanated drama of whatever tames each being, protect those bound by samaya like a son, to you I praise.”

Ten young wrathful guardians

“The purified limbs of the body, in a powerful, wrathful dance, in the manner of torturers ruling over the lives of those with degenerated samaya, wandering in all directions, wearing outfits of China , Mongolia , Nepal , Tibet and Kashmir , to the ten wrathful young guardians, I offer praise.”

Surely you’ll agree the above are self-explanatory.