The Dalai Lama has been extremely kind to bring Tibetan Buddhism and Dharma teachings out to the world. Because of the Dalai Lama, millions now know of the peaceful methods of Buddhism, which is what the Dalai Lama represents.

However, over the last 10 years or so, there have been drastic changes within Tibetan Buddhist communities which do not reflect these teachings of peace. Since the ban on Dorje Shugden, Tibetan people within the exiled communities in India and Nepal are divided and facing disharmony. This is all being blamed on the Protector Deity Dorje Shugden. But is he really such a bad guy?

Attached is a very clear and detailed forum post written by someone who calls himself TK, a passionate and very learned Buddhist on the DorjeShugden.com forum. This forum welcomes many discussions about this Dharma Protector, studying the many issues that have come out from the ban as well as providing more information and shared experiences about this practice.

We invite you to read this particular post, where TK proves very clearly why Dorje Shugden is not as bad as we think and that, in fact, he is working together with the Dalai Lama for the growth of Dharma. May this article bring you a much deeper understanding of the issues and the practice, and may it work to relieve many who have been suffering because of the ban.

Yours in Dharma,
DorjeShugden.com
DorjeShugden.net
XiongDeng.net

Part 1: An Article

Extracted from http://www.dorjeshugden.com/forum/index.php?topic=599.0

May 14, 1995 – Tsangpa Oracle Prophesy I

Prophesy (kha.lung) through the Tsangpa Oracle requested by the Private Office of the Dalai Lama, Prophesies of the Tibetan Government Oracles, published by the Department of Religion and Culture of the Tibetan Administration of the Dalai Lama, Dharamsala, 1996, p. 13.

“It is important that Tibetans should observe their commitments (dam.tsig) which is their obligation. Particularly, the issue of Gyalchen [Dorje Shugden] is a bad omen. In this direction, we, the formless, are aware that it does not harbor good. This should definitely be stopped (mtshams.’jog) in the region of Tibet. With respect to the issue of the unity of religion and politics [of Tibet] and the Ganden Potang government in particular, Gyalchen [Dorje Shugden] cannot demonstrate even a grain of benefit. He can never bring happiness for Tibet [or Tibetan people?].

June 14, 1995- Tsangpa Oracle Prophesy II

Prophesy (kha.lung) through the Tsangpa Oracle requested by the Cabinet of the exile government: Prophesies of the Tibetan Government Oracles, pp. 14-17.

“An important current issue is that if you continue to go through the motions of government service as if it were punishment instead of serving the Ganden Potang government with total loyalty it is possible that this may pose a serious threat to the well being of Gyalwa Tenzin Gyatso [the Dalai Lama]. A grave issue has arisen concerning the administration of the Ganden Potang. One thing that I, the Tsangpa Dhungthoed Chan, have to say about this explicitly is that [Tibetan] worship of deities has now reached a critical stage. It is extremely sad that Gyalchen [Dorje Shugden] the Chinese spirit is being worshiped.

Even though [Gyalchen] angers Gyalwa Tenzin Gyatso [the Dalai Lama], there are those who worship him [Dorje Shugden] and who revere him in secret. Not only are there such worshipers in Tibet, there is deep reverence for him even among government employees. This is very harmful. That he is of great harm has already been said by Dorje Dragden [Nechung].

In this regard there is a popular perception that there is acrimony between Dorje Dragden [Nechung] and Gyalchen [Dorje Shugden]. That can never be true. For the success of Buddhism and the Ganden Potang government, Dorje Dragden continues to extend to me complete support and since I too am to pursue this path completely, that if the Cabinet and the People’s Deputies [Assembly] do not strictly decide this issue and adhere to it, even though Buddhism may spread and even though the causes for the speedy freedom for Tibet may have begun [to grow], Gyalchen [Dorje Shugden] is sowing dissension [among Tibetans] by employing Chinese spirits and [furthermore] taking advantage of being a formless entity to vocalize and spread misinformation and thereby supporting China. This is a grave matter. Interesting to note here is that the Buddhists who rely on Dorje Shugden strongly favor Tibetan independence. Thus, it is difficult to reconcile that they would be working for the Chinese who are so adamantly against Tibetan independence. It is almost as if someone were trying on purpose to divide the Tibetan people along these lines, zeroing in on the deepest karmic weakness of the Ganden Potang government brought forward into the twentieth century. One has only to ask, in whose interest would such a division be?

We recommend rituals toward the well being of Gyalwa Rinpoche [the Dalai Lama]. Nevertheless, it is our serious concern that there needs to be strict adherence to the wishes of His Holiness and internal unity. Whether it be the People’s Deputies or an ordinary Tibetan, it is unacceptable for anyone to engage in partisan politics.

Of the honest guidelines stipulated by [His Holiness] in this regard, the most important is that regarding the worship of deities. If the common Tibetans and the government employees in particular do not heed those guidelines, there will be great loss for all.”

When in 1995 someone claims that the seeds of freedom for Tibet are flourishing when the Chinese have vowed to wipe out even the name of the Dalai Lama from history seems a blatant contradiction. In fact, this sounds so absurd that one must conclude something else entirely must be going on here. I think it is that the demonization of the Dalai Lama by the Chinese which started in 1995 is passed right on to Dorje Shugden. Perhaps he is strong enough to carry such a heavy burden.

Who is to say which would be a greater loss to the tradition of Buddhism, a Dalai Lama shouldering the blame for the loss of Tibet, no doubt unjustly, or Dorje Shugden and the split banning him has caused within Buddhism? All we know for certain is that the demonization of Dorje Shugden split the Tibetan community. It drove underground many genuine Buddhist practitioners and their practices, leaving in the larger public view mostly those who know how to play their political card correctly.

Another interesting point about this “prophesy” is the claim that acrimony between Nechung and Dorje Shugden is impossible. This is a statement from an ultimate and exclusively religious point of view also held by Buddhists who rely on Dorje Shugden. Clearly there is a danger to the Ganden Potang government of the Dalai Lama. The Chinese have been working hard to destroy it for the last fifty years.

Blaming Dorje Shugden for the actions of the Chinese makes the issue a political one. Dorje Shugden is — even for the government protector through this oracle — a matter of politics. The issue the oracle points out, it is about the [deposed] Tibetan government, that is, the institution of the Dalai Lama. It is political, especially when it concerns the Chinese.

In one trance ceremony of Tsering Chenga, the female oracle tells that Dorje Shugden prevented her from raising the Tibetan flag on the Potala in Lhasa. Some of the prophesies of these oracles are published by the exile government’s Department of Religion and Culture, 1996: gzung.bsten bod.skyong lha.srung khag.gi rdo.rje bka’.lung bzhug.so // implying that Dorje Shugden works for the Chinese.

1995- Exorcism Rituals Against Dorje Shugden

Most government rituals are performed by Namgyal Monastery, special to the Dalai Lama and Tibetan government. In the course of the ban, other monasteries were also asked by the government to perform anti-Dorje Shugden rituals, often without the participating monks knowing specifically who had ordered them. They performed massive exorcism rituals against Dorje Shugden. For some, the Dalai Lama is present. It is said that for thirteen days after the Tibetan new year celebrated in spring 1996, the government did rituals against Dorje Shugden.

Part 2: A response to the article from “TK” on the DorjeShugden.com forum

This forum post has been extracted from this forum thread: http://www.dorjeshugden.com/forum/index.php?topic=599.0

Dear everyone,

This extracted article above is very powerful. I will share my thoughts and comments on the article above. It is what I have believed also for the last decade and a half. It concurs with the prophesy from Kyabje Trijang Rinpoche in the late 70′s which is that, in the future, it may look like the Dalai Lama is at odds with Dorje Shugden, but in actuality they are helping each other to make the Buddha Dharma grow in the world.

1. Dorje Shugden acts in the Bodhisattva manner accepting criticism, hate campaigns and the ‘destruction’ of his practice. He does this because it serves a bigger purpose for the overall survival of Buddhism in the world for the future. Why? It is easier to resurrect or perform a “Lazarus” on Dorje Shugden in the future when the smoke clears, than it would be for the Dalai Lama. The Dalai Lama is a man and controlled by media, opinions, people, circumstances and etc. But Dorje Shugden is a formless entity that can “rise” above all of that very quickly when the time is right.

2. Whenever Dorje Shugden takes trance in any of the oracles, he never criticizes the Dalai Lama. In fact, he is known for telling the audience to always withhold criticism towards Dalai Lama. He does not have to say this; he could say nothing about the Dalai Lama and just keep quiet. Dorje Shugden is well known for not answering questions that have little meaning, or that are insignificant or unacceptable to the listener. When questions are presented to him through the oracle, he often bypasses questions which should not be answered at that time or which have no meaning.

3. With all the destruction happening against him, he never comments, speaks against nor gives advice towards undharmic actions. This is because the situation can all be fully reversed in a short time when the time is right.

4. Temporarily, Dorje Shugden will accept the claim that he is the cause for the loss of Tibet, or the cause for why Tibetan cannot be regained… but in the end truth will arise. Dorje Shugden will reveal the true “plot” which Trijang Rinpoche had already hinted at in the late 1970′s. (I fold my hands to Trijang Rinpoche and prostrate my full body to Him. I offer my head as a stepping block for his feet. I truly have confidence in this great being.)

5. Dorje Shugden is strong enough to carry such a burden. Dorje Shugden practitioners are resilient enough to not abandon his practice during this crisis. Both Dorje Shugden and his true followers will not abandon each other no matter what is said and done temporarily at this time. Both can carry the burden. I personally do not dislike or hate the Dalai Lama but have confidence in him and my own sacred Protector Dorje Shugden. I choose to believe and take refuge in Trijang Rinpoche’s prophecy. The other two options of hating Dalai Lama and /or abandoning Dorje Shugden are not open to me, nor would I choose any of the two options.

6. Why would Dalai Lama act, talk and promote so many contradictory actions that makes himself look unstable? …. Unless it is all being done on purpose. I believe that truly. He is not stupid.

7. If Kache Marpo (Dorje Shugden’s main attendant) has ‘destroyed’ Lamas, people and practitioners in the past for breaking samaya or polluting the Yellow Hat teachings (Gelugpa), then why are Samdhong Rinpoche, the Kashag, Kalons, Ministers, Kunga Tara, and even the Dalai Lama himself spared? … Unless there is a much bigger soup brewing.

8. Nechung is the one who requested Duldzin Dragpa Gyeltsen to arise as a uncommon Protector to protect Nagarjuna’s view, as embodied within Lama Tsongkapa’s lineage, 350 years ago. Why would the same Nechung be speaking the opposite now when he talks and advises against Dorje Shugden?… Unless there was a larger plan between Dorje Shugden, Dalai Lama and Nechung. Seems like a hopeful fantasy? Well, to many more, the idea of a Dharma Protector or Dorje Shugden itself is a fantasy made up by the Tibetan Lamas. So which do we choose to believe?

9.If Dorje Shugden is so powerful (which he is), why doesn’t he do something to stop all this? Perhaps it is because it is not time to ‘stop’ all this yet. In fact, Dorje Shugden is putting his followers through ‘hell and back’ (excuse me) and we have to just take it. Yes we will ‘take’ it. There has to be a much bigger game plan. Dorje Shugden takes the blame and Dalai Lama works hard to make the Buddha Dharma grow while all of the next generation of elite Lamas and teachers are still young.

Those who take refuge in the Dalai Lama and Dorje Shugden will not give up on both. They are strongholds for the growth of Buddhadharma and the ‘re-arisal’ of Dorje Shugden in the near future. If the Dalai Lama is so powerful (which he is), why doesn’t he just do a binding ritual or fire puja himself and rid the planet/samsara of this horrible demented being called Jamgon Gyelway Tensung Gyelpo Dorje Shugden? And then stop spending so much time, money, heartaches, energy, resources to keep going against Dorje Shugden?! Just get rid of him once and for all. The end. Why not?

The Dalai Lama hasn’t done this because he cannot destroy a being who has actualized the complete path of Guhyasamaja in both completion and generation stages – in other words a being who is a Buddha. The Dalai Lama cannot destroy Buddha Dorje Shugden who is one with Guhyasamaja and whose 32 deities in his mandala are the same as the 32 deities in Guhyasamaja’s entourage.

So for the bigger purpose, the Dalai Lama has to put the blame of all the ills of Tibet’s misfortune onto Dorje Shugden who is strong enough to shoulder this. Dorje Shugden plays the bad guy for now. If the blame was placed on the Dalai Lama, it would spoil his reputation. This would limit him from spreading the Dharma on a global scale, which is what he is doing now. He is planting seeds of Dharma on a global scale so that they will ripen for the young Lamas as well as Dorje Shugden to take over later.

The ills of Tibet are not the Dalai Lama’s nor Dorje Shugden’s fault, but the Tibetan people’s own fault. However, for most of the world, karma is not accepted, so the blame would go to the leader of the people – which is the Dalai Lama. We cannot afford this at a time when no one else can spread Buddhism the way the Dalai Lama can.

Think through this carefully to come to terms with the pain in your heart. I do not blame you for the pain. You are not at fault. You are part of a bigger plan. I’ve had many pains in my heart that I have come to terms with and am some still working on because of this issue. We are all part of a bigger plan. This sounds clichéd, but it is true. It is easier to get through the storm with this way of thinking.

10. If the Dalai Lama loses his reputation because he is the ’cause’ for the loss of Tibet, then it would stain his reputation greatly and that would hinder his promotion of the BuddhaDharma around the world, to say the least. No other Lama of any tradition can match the skills, persona, knowledge, title and charisma of the Dalai Lama to spread Buddhism so far and wide around the world.

11. Why can’t the Tibetan Government and various Monasteries destroy Dorje Shugden through binding rituals? Because they have tried to and not been successful – Dorje Shugden has not been destroyed. This shows the power of Dorje Shugden purposely. People will keep this power in mind, remember it when they re-adopt Dorje Shugden’s practice later. This leaves a mark in people’s minds that Dorje Shugden cannot be defeated nor destroyed.

12. The Dalai Lama has given the incarnation of his teacher, Trijang Rinpoche, the special exception to practice Dorje Shugden. Why is Trijang Rinpoche allowed to practice Dorje Shugden if it harms the cause of Tibet and brings danger to the Dalai Lama’s life? Because it leaves a mark for the future, to make the point that Dorje Shugden does not hinder the cause of Tibet nor the Dalai Lama. These are small traces of hints left by the Dalai Lama for the survival of Dorje Shugden. Someone has to take the blame. That is samsara.

13. Why does Dorje Shugden himself sit on the fence?’ He says on one hand to respect and follow what the Dalai Lama says, but on the other hand, he told the Shar Gaden monks (who are ardent Dorje Shugden practitioners) that if their motivation for opening Shar Gaden was for the growth and preservation of the lineage, then it would be auspicious in the future. Doesn’t that look contradictory? C’mon, which one is it, Dorje Shugden? Clear it for us. If we were to follow what the Dalai Lama says, why open Shar Gaden and Serpom Monastery? If we were to follow what Dorje Shugden says, then why even be on this forum as he tells us to always respect the Dalai Lama?

Should we open Shar Gaden which ‘opposes’ the Dalai Lama or should we listen to the Dalai Lama and abandon Dorje Shugden’s practice? Even the great Dorje Shugden sounds contradictory.

Why does Dorje Shugden continuously take trance and give advice even to those who do not give their allegiance to the Dalai Lama while practicing Dorje Shugden? Doesn’t that damage the samaya of the individual with Dorje Shugden or with the Lama who initiated him into Dorje Shugden’s practice? Whichever way you look at it, you damage the samaya with either your guru or Protector.

The previous Zong Rinpoche, Dagom Rinpoche, Yongyal Rinpoche, Geshe Tendar, the current incarnations of Trijang Rinpoche, Zong Rinpoche and Pabongka Rinpoche, Gonsar Rinpoche, the oracle monks, Gangchen Rinpoche, Lama Yeshe, Geshe Tsultrim Gyeltsen, etc. all took teachings from the 14th Dalai Lama, at one time or another. Let’s not forget that. If we have taken teachings from any of these Lamas, then 14th Dalai Lama is also our lineage Lama who we must respect. Isn’t this logical?

Since we say that the Dalai Lama must respect our lineage Lamas such as Pabongka, then we must also reverse the situation and respect the Dalai Lama as our lineage Lama. Either way, the system is set up for you to ‘lose’. If that is the case, there must be a MUCH BIGGER PICTURE so that current infractions with our lineage Lamas can be repaired later FOR THIS BIGGER PICTURE.

After all, with or without the current issue of Dalai Lama / Dorje Shugden, we were doing a great job collecting negative karma, breaking commitments, and generally creating the causes for our personal samsaras to remain in tact and strong on our own. Neither the Dalai Lama nor Dorje Shugden are to blame. Nor are they adding to it. We were in samsara before the Dalai Lama’s name and Shugden even ‘existed’ as we know them today.

Yes the Dalai Lama does look like he always contradicts himself. But so does Dorje Shugden. Again, this leads me to believe that they are cooking up something much bigger… or it is something that’s nearly cooked.

Yes, it is nearly cooked.

It is best to have respect for the Dalai Lama and keep up our practices towards Dorje Shugden steadily. Whatever the case, whether we go to the Dalai Lama’s ‘camp’ or we go to Dorje Shugden’s ‘camp’, we go against our lineage Lamas. So it is best to maintain equilibrium by thinking things out logically, following the law of cause and effect, and engaging in our practices to develop attainments within our continuum. With the great attainment, we win freedom totally. Then (without meaning any disrespect), we won’t need the Dalai Lama, Buddha, Dorje Shugden or anyone else. Actually, that is their original intention.

I have stated my thoughts at this time and I sincerely hope this will bring peace/understanding to the many practitioners that visit this great website. I do not wish to offend anyone with my thoughts, or to be right. It is just my attempt to think and reason things out at this time when not many other options are available. Again, I will never give up my Dorje Shugden commitments nor my commitment to the Lamas who gave me the practices. Nor will I demean and hate His Holiness the Dalai Lama. I will not hate those against Dorje Shugden, but forgive them.

Much success to all,
TK

The original forum post can be viewed at: http://www.dorjeshugden.com/forum/index.php?topic=599.0

Beyond the 32 deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing his kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kache Marpo

Kache Marpo is believed to be an emanation of Hayagriva in the form of a tsen spirit. Assuming a worldly form, this enlightened Being bound himself willingly to the will of Dorje Shugden and became his main minister. Kache Marpo is described by the Fifth Dalai Lama as the doctrine’s watchman.

He rides a saddled horse with the force of the wind and the speed of traversing the universe in a single instant. As a tsen spirit similar to Setrab, he gnaws upon his lower lip in perpetual fury and haste, like an expression of his impatience to help destroy the obstacles and causes to our suffering.

Also like Setrab, he possesses three eyes that perceive the past, present and future simultaneously. He wears leather armor, with five banners fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a big powerful lance.

Very little is known of Kache Marpo except the fact that he is closely related to Tsiu Marpo, another worldly Protector who is the head of the Seven Blazing Brothers. Kache Marpo could perhaps have once been a part of the seven brothers.

In the story which tells the origin of The Seven Blazing Brothers, Tsui Marpo is said to have first manifested as Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was mistakenly believed to be a dangerous man.

Blinded by fear, people hunted him down and the king, in a fit of fear, decapitated him with his royal sword. However, due to the power of his attainments, the various parts of his body – flesh, bones, heart, fluids and so forth – arose as the Seven Blazing Brothers, of which Tsui Marpo is the chief.

Namka Bardzin

This Protector is of fairly recent origin and is an unenlightened, oath-bound minister of Dorje Shugden. Namka Bardzin is a tsen spirit with three eyes. He is shown with his teeth gnawing his lower lip, brandishing a sword in his right hand and holding a skull cup filled with the enemies’ blood in his left. He wears the robes of an ordained monk and rides a mythical unicorn-like creature called a gyaling.

He came into being during the 1920′s when he was still alive as a Mongolian Geshe. This Geshe had just returned from a pilgrimage through India and stopped by Dungkar Monastery on his way back. During his stay, he developed a high fever but insisted on leaving because he wanted to return to Lhasa for the Monlam festivities.

At that time, the legendary Domo Geshe Rinpoche was away from the monastery. In his place, the lead chanter, Umze Sherab, requested the Geshe to stay so he could recover from his illness first. However, he politely refused and left the monastery in haste. During the arduous journey, his health degenerated further and his life finally came to an end along a steep road to Phari. While he lay down dying, he engaged in meditative death practices.

Several Bönpos (practitioners of the indigenous Tibetan faith) came across his body and found that he had passed away. With good intention, they performed funerary rites that were similar to the Buddhist transference of consciousness. However, their ritual and handling of his remains had an adverse effect on the dying Geshe’s subtle meditations. As a result, he became a fearsome, raging spirit and when his dead corpse was made fun of by the local herders, strange things began to happen to them.

The herders and livestock slowly died, one by one, of a terrible disease. Their expressions at death looked like they had been disturbed by the unseen. The Bönpos too succumbed and died under similar circumstances. One of them even fell into a trance and uttered strange noises while holding out his hand with four outstretched fingers. It seemed the unseen had revealed the number of victims he wished to attack.

Many tried various means to appease this ferocious spirit but to no avail. Finally, these tragedies came to the attention of Domo Geshe Rinpoche as many people were very afraid of who would be attacked next by this spirit. Domo Geshe Rinpoche was told of the deaths so he quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden. Then, he installed him also as the Protector of Tromo Monastery and Dungkar Monastery. A shrine to this Protector was built and soon, the monastery oracle could take trance of him and offer advice concerning the monastery. He is thus also a Dharma Protector in his own right.

The mandala of Dorje Shugden consists of a three-storey celestial mansion emanated through the force of his mind. Residing at the heart of the mandala is Dorje Shugden in his principal emanation on the snow lion, wearing a golden domed hat.

Dorje Shugden manifests as four other recognized emanations, each with their specific functions and purposes. These five forms are also known as the five families of Dorje Shugden.

The ‘five families’ of Dorje Shugden reside in the heart of the first floor. Altogether, the five families are manifestation of his five aggregates, which also correspond to the five Dhyani Buddhas. The five aggregates of form, feeling, discrimination, compositional factors and consciousness correspond to his body and various aspects of his mind.

Attending to Dorje Shugden five families are the nine mothers, eight guiding monks and ten youthful and wrathful deities. Appearing in various guises, these attendants emanate to perform specific functions in relations to the propitiation of Dorje Shugden.

Beyond the thirty-two deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing their kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kyabje Pabongka Rinpoche said that Dorje Shugden’s principle and entourage are actually the 32 deities of Guhyasamaja’s body mandala. Although they appear in the guise of worldly aspects, the emanations and entourage are all purely manifestations of Dorje Shugden’s enlightened mind.

On the level above Dorje Shugden within the mandala is the very swift, strong Protector Setrab, also known as the Powerful Pure One, with his entourage. Setrab’s true nature is the same as Buddha Amitabha but he emanates in the form of a tsen spirit.

Setrab is especially close and very connected to Dorje Shugden because Dorje Shugden’s previous incarnation, Tulku Drakpa Gyeltsen, relied on and practiced Setrap strongly as his main Dharma protector throughout his life. Even when Tulku Drakpa Gyeltsen arose as Dorje Shugden, he immediately sought the assistance of Setrab at Sang Pung.

Later, the many subsequent attempts by high Lamas to destroy Dorje Shugden with deadly rituals all failed, due partly to Setrab’s assistance. Setrab manifested many visions to distract the Lamas away from the rituals, which then allowed Dorje Shugden to “flee” from the rites unharmed.

Finally, on the top most level of this celestial mansion, resides Buddha Amitabha, the original nature of Setrab.

(Part 2 of 11) Debate session between monks of Serpom Monastery and Shar Gaden Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 3 of 11) Inauguration and Consecration of the Assemply Hall of Serpom Monastery by Kyabje Yongyal Rinpoche, followed by Mangja Puja

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 4 of 11) The Invocations of Dharmapalas Dorje Shugden, Jowo Chingarwa, Setrap and Kache Marpo in the Assembly Hall of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 5 of 11) The Opening Ceremony of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

It was presided by the chief guests:

His Eminence Kyabje Yongyal Rinpoche

His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)

Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 6 of 11) The Opening Ceremony of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

The ceremony was presided by the chief guests:
His Eminence Kyabje Yongyal Rinpoche
His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)
Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 7 of 11) Serpom monks engage in Buddhist studies in a systematic way, and therefore Buddhist education is making rapid progress.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

It goes without saying that it is a good example for Buddhism in general

(Part 8 of 11) On the occasion, Dungkar Samten Choeling Monastery from Darjeeling presented Buddhist traditional Cham dance.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

The Cultural Dance Department of Shar Gaden Monastery performed Tashi Shopa and Snow Lion dance

(Part 9 of 11) Kyabje Yongyal Rinpoche has kindly given oral transmissions, commentaries and empowerments to thousands of devotees at Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 10 of 11) Serpom Monastery and devotees offered Long Life Puja to Kyabje Yongyal Rinpoche

(Part 11 of 11) Kyabje Yongyal Rinpoche paid visit to debate session and various departments of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

Shugden Strikes Back!

Welcome to Serpom Monastery!

There are some moments in history that the world looks back on with a sense of awe, and Serpom Monastery’s grand opening is set to become one of them.

This auspicious occasion was more than any other monastery opening. It was an inspirational reminder that despite the dark and difficult times for Shugden practitioners, there are still people with deep faith who will follow in Duldzin Drakpa Gyeltsen’s footsteps to open new monasteries and propagate Tsongkhapa’s tradition.

Based in South India, Serpom Monastery is the home and school for 600 devoted students of the unbroken Gaden lineage. With its strict academic and spiritual curriculum, this monastic community has produced hundreds of elite scholars over the years.

Thus clutching our precious invitations to the opening, it was with a great deal of excitement and anxiety that a group of us packed and left for India on 15 December 2011, just a few days away from the upcoming Lama Tsongkhapa Day celebration.

Landing in Bangalore on a cool winter’s morning, we were greeted with the smell of Indian spices and masala tea, and a convoy of cars to take us and other pilgrims to Bylakuppe.

It was a journey of spectacular countryside views and green fields of hardworking farmers toiling for their livelihoods. It was difficult to imagine that this starkly beautiful place is the epicenter of a ban that has caused millions to suffer and has torn apart the Buddhist community.

After six hours of coffee, bumpy roads and irrepressible picture-taking, our group finally caught a glimpse of one of the world’s most controversial (and influential!) monasteries.

Located on a hill, Serpom’s traditional monastic features made us gasp in awe, as prayer flags fluttered in the wind and the Dharma wheel perched atop the monastery caught the sun. A cool breeze blew through as the smell of sang offerings reached our noses. We cast our eyes over the hundreds of monks and lay practitioners that had gathered in two rows to welcome guests. It was a reassuring sight to see that we are not alone in our practice of Dorje Shugden…

The sound of long horns travelled into the clear blue sky, chased by the sound of clarinets and cymbals played by monks in the most respectful manner. A golden parasol had been prepared to welcome the abbot of Serpom Monastery, His Eminence Yongyal Rinpoche. A man radiating compassion and pure guru devotion, Yongyal Rinpoche was recognized by HH Trijang Dorjechang as the fourth of his line of incarnations.

In this incarnation, Yongyal Rinpoche has been an inspiration to Dorje Shugden practitioners everywhere, as a monk who persevered in his faith and practice, and has held on to his vows despite the ban.

It must have brought tears of joy to Yongyal Rinpoche’s eyes to lay eyes on Serpom and watch the years of hard work and struggle culminate in the establishment of a monastic institution. In fact, Serpom Monastery is more than just any other monastery – because it arose at a time when the sangha community have become segregated, Serpom Monastery is proof that unity and harmony are key to reviving the Buddhadharma in this Kaliyuga age.

His Eminence then graced and blessed the main prayer hall (gompa) for the very first time, alongside thousands of monks he led into the gompa. For those of us who were visiting a Tibetan monastery for the first time, the experience could not have been more authentic – no expense had been spared on the gompa, with a stunning altar as the focal point.

The altar was made all the grander with large statues of the founder of our lineage Lama Tsongkhapa in the middle, Buddha Shakyamuni on the left and Medicine Buddha on the right.

The monks lined up and made offerings to the images, as Yongyal Rinpoche entered a small room which we guessed to be a chapel for our precious protector Dorje Shugden. It was an exciting moment – who would have thought that in the midst of the ban, Dorje Shugden’s practice continues to grow.

It was only much later that the gompa was opened to the junior monks, guests and lay practitioners. Finally we had a good view of the gompa! We had only just arrived at Serpom and already we were in complete awe at how grand the event was. We could only imagine what the main opening ceremony in two days’ time would be like…

In fact the whole opening ceremony was planned over five days, from 18th December until 22nd December 2011 with commentaries and teachings, debate sessions, food, prayers and speeches from dignitaries to celebrate this auspicious occasion.

The most highly anticipated event however, was the planned trance-taking session when the King himself would enter the Oracle, and come to bless the monastery that would preserve and spread his practice. Never in our lives had we had the chance to meet the King himself, so it was definitely high on our to-do list in this spiritual journey!

The days flew by and before we knew it, it was 18th December 2011. At exactly 6am, with our eyes filled with sleep but our bodies trembling with anticipation, we joined thousands of other devotees to witness Buddhist history being made.

Thousands of monks young and old congregated for the main opening ceremony; squeezed in to the gompa were high lamas, tulkus, Geshes, abbots and lamas from different monasteries and countries. Joining them were guests and sponsors from Taiwan, China, Tibet, America, France, Switzerland, Australia and Italy, all gathered for one reason – to spread the dharma.

Of course His Eminence Khen Rinpoche was also there, to cut the ribbon and lead the monks into the prayer hall for a puja that would bless the gompa. As the puja started, you cannot imagine how excited we were to witness the very first spiritual activity being conducted in the monastery. But that was not to be the end of our day because in just two hours’ time, we were about to meeting the great King Dorje Shugden himself.

8am came swiftly and the gompa was still filled with monks. It was the crème de la crème of the Tibetan Buddhist world, with the presence of many high lamas in the audience. Present there were:

• Yongyal Rinpoche
• Zawa Rinpoche
• Shar Gaden’s Khen Rinpoche (the present abbot)
• Achok Rinpoche
• Khuten-la from Gaden
• Rabten Choeling
• Representatives from Dromo Geshe Ladrang
• Representatives from Gangchen Ladrang
• Representatives from Trijang Ladrang
• Representatives from Geshe Thubten Trinley Rinpoche
• Representatives from Chatri Rinpoche
• Representatives from Phegyeling

And then it was time for the world renowned Chojela to take trance! For the first time, we saw the beautiful setting of the Oracle throne and outfits, and the different hats for the deities; for the first time, we saw that in these modern times, the monastic institutions have not lost an inch of the traditional practices and authentic lineage that has been passed down for thousands of years.

Heralded by the sonorous chants of monks reciting auspicious prayers, Chojela entered the room in his golden brocade robes. Thousands of attendees rose to make three prostrations to pay their respects for they were about to meet the King, who would enter an Oracle personally trained by His Holiness Dromo Geshe Rinpoche and His Holiness Kyabje Trijang Dorjechang. The room quickly filled with the smell of sang offerings as attendants moved forwards to assist Chojela in putting on the remainder of his outfit.

It did not take long – the outfit went on, the chanting continued, a jerk, and the King had arrived in the Oracle. Holding his sword to perform a Vajra dance, Dorje Shugden then took his seat on the throne as all the high lamas, monks and guests lined up to pay their respects and receive a blessing. Leading them was Yongal Rinpoche, who stepped forwards first to make body, speech and mind offerings to Dorje Shugden himself.

Being forever compassionate, the King stayed for quite some time to bless everyone who were there to meet him. It was such a huge honor to meet him – here in front of us was the statue come to life, in all of his Enlightened glory. Trembling with compassionate energy, we had no doubt that Dorje Shugden was here to fulfill his promise to protect the Dharma in an uncommon way.

As the main protector of the monastery, Serpom will be preserving the unbroken lineage that is being passed down to thousands every year. It was clear that the King was pleased to know this – throughout the trance, the King (via the Oracle) kept hitting his breastplate as if to say, “I am with you. I will fulfill your needs.”

Then 15 minutes later, it was all over. Dorje Shugden left, and the monk attendants surrounding the Oracle moved to change the Oracle’s hat, in anticipation of the arrival of the next wrathful Protector.

With a shrill cry, it was clear to all when Lord Setrap had arrived. With a stamp of his spear to announce his arrival, Setrap did a Vajra dance before settling to bless the monks…if you can call it settling!

Bursting with wrathful energy, Setrap jerked as he blessed the monks but five minutes later, the energy was too overwhelming for the Oracle’s body that compassionately, Setrap left.

Again, the monk attendants moved to change hats and before we knew it, Protector #3 had arrived. Wearing a red tasseled hat, Chingkar Jowo, Serpom’s female Protector, was gentle and peaceful, and able to stay to bless the crowd one by one. It was something our group had never seen before, a female Protector so we felt very blessed to connect with her for the first time.

When the monk attendants moved forwards for the final time, our group were almost bereft with excitement because we all knew who was coming next…Kache Marpo! He entered the Oracle, remaining in the Oracle’s body almost imperceptibly as he walked over to Yongyal Rinpoche to pay his respects, before sitting on the throne to bless the crowd and give a Dharma talk.

Even though it was in Tibetan, and none of us could understand a word, just to be in the presence of such holy beings was a true blessing. It was in itself unusual, to say the least, to receive a Dharma teaching from Kache Marpo – none of us had ever received a teaching from a Buddha himself, much less Hayagriva!

Finally Kache Marpo left, and the electrifying energy that ran through the hall was gone. The whole trance had only lasted approximately 1 hour and 30 minutes, but it was the best hour and a half of our lives. Thousands of people had had the opportunity to meet four Protectors, including the King himself. It truly was a blessed session, every single minute of it.

Later in the afternoon, there was an official speech giving ceremony by Lharampa Jampa Khetsun, monastic spiritual advisor followed by His Eminence Kyabje Yongyal Rinpoche. His Excellency S.A. Ramdas then spoke about integrating Dharma in our lives, regardless of whatever religion we are, to help us to have a more meaningful existence.

He also said that Buddhism has existed in India since Buddha’s time, and we must continue the legacy as Buddha’s wish was to benefit all sentient beings regardless of what religion or sect they came from. It was a comfort for Dorje Shugden devotees to hear this voice of support from an Indian government official, as we continue to suffer because of the practice and sect we come from.

Honorable Karnataka Minister, Shri K. Venkatesh (Member of Legislative Assembly for the Periyapatna Constituency) also gave an inspirational speech followed by the Venerable Abbot of Shar Gaden Monastery. Their speeches were succeeded by an award presentation, where the Serpom Peace Awards were presented to Mr Venkatesh MLA.

As we left Serpom in the strong heat of the Indian afternoon, we could not help but wonder – why is such an Enlightened, elite Buddha banned? How can Setrap, who is accepted by the mainstream monasteries like Gaden, enter the same person as Dorje Shugden, if Dorje Shugden is a spirit?

More thoughts flew threw our minds. We had met so many compassionate, gentle lamas throughout our stay here…could it be possible that such high lamas and elite masters propitiated a spirit? Why would so many high lamas, many of whom were previously promoted by the Tibetan government, fly from all around the world to attend this monastic opening? Why would a spirit help so many people over the years, and not ask for anything in return?

We could not help but chuckle at these thoughts as we travelled down the bumpy Indian roads on our way home. May Dorje Shugden’s practice grow, we were so blessed to be there.

(Read another account of the Serpom Grand Opening here: dorjeshugden.com/?p=10965)

Watch the video of Serpom Monastery’s opening ceremony

Photos of the Event

Monks on the road to welcome their abbot, Kyabje Yongyal Rinpoche

Young monks and Tibetans lining up on the road to Serpom’s entrance

Banner at the entrance

The entrance arch

Main building of Serpom Monastery

Leading Kyabje Yongyal Rinpoche to the prayer hall

Kyabje Yongyal Rinpoche with Achok Rinpoche and entourage

Monks in the monastery compound with sang burning

Kyabje Yongyal Rinpoche addressing the monks

Winter debate on the eve of Serpom’s Inauguration Ceremony

A new generation of scholars at the inter-monastery debate

Monks waiting for Kyabje Yongyal Rinpoche to do the ribbon-cutting ceremony

Arrival of Kyabje Yongyal Rinpoche

Main entrance to the Prayer Hall with 5-colour khatas

Kyabje Yongyal Rinpoche and monks entering the Prayer Hall

Sangha of Serpom ready for puja

Tibetan guests entering the Prayer Hall

Making khata offerings during the opening

View of Serpom Monastery

Serpom Monastery main building (side view)

Image of Dorje Shugden in the Prayer Hall, next to the main entrance

The seat of the oracle

Headgear for the various protectors

Escorting the oracle into the Prayer Hall

Monks playing the long horn, ready to invoke the Dharmapala

Arrival of Indian officials and guests at the Prayer Hall

The abbot and the Indian VIPs

Inauguration speech by His Excellency Shri S. A. Ramdas, Honorable Karnataka Minister and Mysore District Minister

Presentation of Serpom Peace Awards to His Excellency Shri S.A. Ramdas and Shri K. Venkatesh, Member of the Legislature Assembly. The abbot and the Indian VIPs

The Panchen Lama is the highest ranking Lama after the Dalai Lama in the Gelugpa lineage of Tibetan Buddhism.

His main monastery Tashi Lhunpo has a long history of practicing Dorje Shugden which continues strongly until today.

The Panchen Lama Himself is a strong practitioner of Dorje Shugden.

The monks in Tshi Lhunpo Monastery do puja to Dorje Shugden daily

The 10th Panchen Lama

The 11th Panchen Lama

These are some of the holy statues and thangkas in Tashi Lhunpo Monastery, Tibet

Dorje Shugden mandala

Trakze

The Eight Guiding Monks

The Eight Guiding Monks

The Eight Guiding Monks

The Nine Mothers

The Nine Mothers

The Ten Youthful and Wrathful Assistants

The Ten Youthful and Wrathful Assistants

The Ten Youthful and Wrathful Assistants

The Ten Youthful and Wrathful Assistants

The Ten Youthful and Wrathful Assistants

Trakze

Kache Marpo

Dorje Shugden/Kache Marpo oracle throne and clothes at Gangchen Ladrang, near Tashi Lhunpo Monastery

Panglung Kuten was a lay oracle and had a consort wife who served and took care of everything before, during and after the trance, and prepared his meals, which were especially made to ensure his body was pure. She was his attendant, student and consort. He was clearly a great being because he was a lay master and still able to take such clear trances to benefit others.

Kyabje Trijang Rinpoche was very affectionate with this oracle and would often consult him. Panglung Kuten’s seat was in Panglung Ritroe (Retreat) near Sera Monastery. Panglung Ritroe was the residence of Panglung Rinpoche, Panglung Kuten, Consort and 10 fully ordained monks.

At one time, the Panglung Kuten traveled to Gyetong (Chong Den), Kham and took trance in order to benefit the monastery there. At this monastery, Panglung Kuten’s trances were haughty, fierce and at times violent. This was unprecedented because while in Lhasa, he took mainly peaceful trances of Kache Marpo.

Kache Marpo takes a demeanor according to what his audience needed. He manifested peace because the people were sincere and would keep their promises and samayas. In places where the people were wild and un-Dharmic, he manifested arrogance, ferocity and he sometimes slapped and beat the monks. Some of these monks broke their vows and lived in robes to cheat sponsors. Hence, the stories of a violent and fierce oracle grew in that area. Some monks would soil their robes even today when they hear the oracle who takes trance of Kache Marpo is coming.

In 1956, three years before the exodus of Dalai Lama from Tibet, Dorje Shugden in a trance told a few Khampa warriors to band together and form a society of warriors at a lake in the shape of Vajrayogini’s ritual chopper – Driguk. Shugden insisted through the Panglung Kuten to have this done. However, they were few, disorganized, lazy and were unable to find the lake. So, Dorje Shugden in a trance manifested anger and scolded the Khampa warriors. The protector fiercely told them to unite despite the fact that there were only a few of them. If they did not form into a group, then they were not to consult him again Shugden told them.

The Khampa warriors eventually got together and discovered the lake, and as predicted by Dorje Shugden, the dug out a sword near the lake, and together with another sword which Dorje Shugden gave them, it formed the emblem of Chushi Gangdruk, which was a crossed double swords. So they became the famous Chushi Gangdruk – four rivers and six mountains. Chushi Gangdruk successfully escorted the Dalai Lama out of Tibet in 1959. Shugden knew already in 1956 Dalai Lama would have to leave Tibet in 1959 and insisted Chushi Gangdruk be formed to escort the Dalai Lama safely out.

Unfortunately, many members of today’s new and current Chushi Gangdruk no longer remember how Shugden asked them to form and guided them, all due to politics. Dorje Shugden is so compassionate that he even prepared the warriors so they would be able to assist the Dalai Lama at the most crucial time. The Dalai Lama wouldn’t be alive if it wasn’t for Dorje Shugden’s assistance. Everyday, Chushi Gangdruk in Tibet do serkym and sangsol rituals to Shugden in the early morning to ask for blessings. It was Shugden’s promise and instructions to them in 1959 to escort Dalai Lama out of Tibet.

During the crucial moment, the Dalai Lama requested Kyabje Trijang Rinpoche to ask the Panglung oracle whether he should escape from Tibet in 1959. Kyabje Trijang Rinpoche was very famous and wanted to avoid unwanted attention, so he sent Sera Mey Kensur Ngawang Drakpa and a *changzo Losang Yeshe. So, they went to the Panglung Oracle and he took trance.

Kache Marpo in a trance told the Dalai Lama to go and gave specific instructions. Then he gave a sword and instructed that the sword be held up in front of the Dalai Lama’s party especially during dangerous moments while leaving Tibet to India. Besides Chushi Gangdruk, 33 Sera monks including the Abbot of Sera Monastery himself accompanied the Dalai Lama’s escape party. Some of these monks are still alive and attest to this. Therefore, it is a hard fact that Dorje Shugden saved the Dalai Lama.

Panglung Kuten wanted to travel to India before the fall of Tibet also. However, Dorje Shugden in a trance asked him not to go, because he was needed to take trance to tell the Dalai Lama and other high lamas clearly what Dorje Shugden’s instructions were in order to escape from Tibet to India during the Chinese invasion in the late 50s. He was only allowed to leave Tibet after the Dalai Lama and all the great High Lamas escaped. Shugden kept Panglung Kuten in Tibet until the very last moment to be is mouthpiece to ensure the safety of Dalai Lama and high lamas to escape.

Panglung Kuten and his consort escaped to India and resided in Kalimpong. He passed away at the age of 60, when his son was 13 years old. Kyabje Trijang Rinpoche trained his son to be his successor and today the son has become a famous Oracle as good as his father.

Today, the Panglung Kuten’s son is the new Panglung Kuten. The current Panglung Kuten is a monk and lived in Sera Monastery in South India until the ban. Because of the ban on Dorje Shugden, Panglung Kuten resides in Taiwan permanently. Hundreds of requests per year are submitted to Panglung Kuten to take trance of Shugden and Kache Marpo for answers in Taiwan. Panglung Kuten continues to serve thousands around the world in his capacity to take clear and unmistaken trance of Shugden and Kache Marpo.

Admin

See video of *Changzo Losang Yeshe who went to Panglung Kuten to recieve advice from Shugden that Dalai Lama should leave Tibet:

Changzo Losang Yeshe is one of the few remaining monks who witnessed Shugden asking Dalai Lama to leave Tibet and Shugden himself will personally guard and guarantee the safety of Dalai Lama in 1959. Also Changzo Losang Yeshe is one of the few surviving monks who physically escorted the Dalai Lama to safety in the 1959 exodus. Here in this video, this old monk recounts what has happened as he was there.

Addendum

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

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

The back cover of the book, click to enlarge.

Click to enlarge

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

Click to enlarge

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

Click to enlarge

Click to enlarge

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

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

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

Click to enlarge

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

Click to enlarge

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

Click to enlarge

Click to enlarge

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

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

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

Click to enlarge

Click to enlarge

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

Click to enlarge

Click to enlarge

Click to enlarge

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

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

I and all sentient beings go for refuge to Guru, Buddha, Dharma and Sangha
Until we achieve Enlightenment.
Through the positive potential I generate by practicing generosity
and the other far-reaching attitudes
may I attain Buddhahood for the benefit of all.

Lama Tsongkhapa Guru Yoga

Invocation
From the heart of the Lord of the Gaden Devas
Emerges a brilliant white cloud, like a great mass of fresh yogurt.
Atop sits Tsongkhapa, all-knowing King of Dharma
We request your coming to this place along with your great disciples.

Prostration
My Lord Guru is seated before me on a lion-throne, lotus and moon cushion.
His body is white and he smiles blissfully.
Please remain many eons and serve as the great merit-field for the growth of my mind’s faith
And for the increase of Lord Buddha’s teachings.

Praises
His omniscient wisdom-mind encompasses all that is existent.
His voice is a profound teaching which ornaments the ear of the fortunate pupil.
His body’s beautiful radiance evokes wondrous admiration.
To Lama Tsongkhapa, whom merely viewing, hearing, or contemplating
Earns one great merit, I make prostration.

Offering
I present to you, great merit-field, Tsongkhapa,
Beautiful offerings, water, a display of flowers, fragrant incense,
Butterlamps and more both physical and mental offerings,
Vast as the clouds and wide as the ocean.

Confession
The unwholesome actions of body, speech and mind
Which I have accumulated over a measureless period ,
Especially actions contrary to the three vows (Vinaya, Bodhisattva and Vajrayana)
I regret extremely and from the depths of my heart,
And I reveal each and every such action.

Rejoice
We totally rejoice in your magnificent achievements, my Lord
who received numerous teachings and performed practices with utmost diligence,
who abandoned the eight worldly objectives and made the most meaningful use
of the eighteen opportune conditions during these degenerate times.

Request to turn the Wheel of Dharma
All you holy Gurus, unerring in conduct,
May you precipitate a rain of realisation of Bodhicitta and Shunyata
From the clouds of all-knowing compassion which fills the Dharmakaya sky
Providing for the field of disciples precisely what is needed.

Requesting to Remain
May the Vajra-body created from the purity of clear light,
Free of the rising and setting of cyclic existence
But visible to the ordinary viewer only in its unsubtle, physical form
Stay on unchanging, without waning, until samsara ends.

Dedication
May this merit accumulated by myself and others
Beneficially serve all sentient beings and the Buddhadharma
And especially may the essential teachings of the unerring Master Tsongkhapa
Become clear and enduring.

Migtsema Mantra

This is Tsongkhapa’s mantra, but invokes the energies of
Avalokiteshvara, Manjushri, Vajrapani and Maitreya Buddha.
It is good to recite this mantra as many times as possible.
It can be recited by anyone and does not require initiation.

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRIMEY KHYEN-PE WANG-PO JAMPAL YANG
DU-PUNG MALU JOMDZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-YEN TSONGKHAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB (3x, 7x, 21x, 100x, etc)

(Je Tsongkhapa, crown jewel of the holy Masters of the land of snows,
You are Avalokitesvara, great goldmine of compassion untainted by ego’s delusion.
You are Manjushri, great master of stainless wisdom.
You are Vajrapani, great subduer of all the gatherings of demons.
At your feet, famed Lobsang Drakpa, I humbly bow and earnestly request
That all sentient beings achieve Enlightenment.)

Inviting Dorje Shugden and his Retinue

HUM
I have the clarity of the Yidam.
Before me in the centre of red and black fire and wind,
On a lotus and sun, trampling demons and obstructors,
Is a terrifying lion, which is powerful and alert.

Upon this sits the great king Dorje Shugden,
The supreme Heart Jewel of Dharma Protectors.
His body is clothed in the garments of a monk,
And on his head he wears a round, yellow hat.

His hands hold a sword and a heart of compassion.
To his followers he shows an expression of delight,
But to subdue demons and obstructors he displays a wrathful manner.
He is surrounded by a vast, assembled retinue
Such as his attendant Kache Marpo and so forth.

Light rays from my heart
Instantly invite the wisdom beings from the sphere of nature
And from all the palaces where they abide.
They become inseperable from the commitment beings.

Making Offerings and Requests

HUM
Respectfully I prostrate with body, speech and mind.
I offer a mass of inner and outer offerings,
Blissful tormas, alcohol, tea, cakes, milk and curd
Both actually set out and mentally imagined,
Filling the whole of space.

Commitment, fulfilling, reliance and appropriate substances,
Outer, inner, secret, attractive and cleansing offerings filling the whole of space,
I offer these to the entire assembly;
May I fulfill the heart commitment and restore my broken commitments.

All my harmful thoughts and actions
Which have offended your mind, O Great Protector,
I confess from the depths of my heart.
Please purify them swiftly and care for me with love,
Like a mother for her child.

I beseech you from the depths of my heart, O Supreme Deity,
Please cause the tradition of Je Tsongkhapa to flourish,
Extend the life and activities of the glorious Gurus
And increase the study and practice of Dharma
Within the Dharma communities.

Please be with me always like the shadow of my body,
And grant me your unwavering care and protection.
Destroy all obstacles and adverse conditions,
Bestow favorable conditions and fulfill all my wishes;

Now is the time to show clearly your versatile strength
Through your four actions, which are swift, incisive and unobstructed,
To fulfill quickly my special heartfelt desires
In accordance with my wishes;

Now is the time to distinguish the truth and falsity of actions and effects;
Now is the time to dispel false accusations against the innocent;
Now is the time to protect the pitiful and protectorless;
Now is the time to protect Dharma practitioners as your children.

In short, from now until I attain the essence of enlightenment,
I shall honour you as the embodiment of my Guru, Deity and Protector.
Therefore please watch over me during the three periods of the day and the night
And never waver in your actions as my Protector. (1x, 3x, 7x)

Recitation of the Mantra

I have the clarity of the Yidam (Yamantaka).
Before me are the five lineages of Dorje Shugden, the great king of Dharma Protectors.
At their hearts are sun cushions upon each of which there is a HUM
surrounded by the mantra garland in its appropriate colour.
Light rays radiate from the seed letter at my heart and touch these.
As a result, their minds automatically engage in the pacifying, increasing,
Controlling and wrathful actions that I desire, accomplishing them without obstruction.

OM BENZA WIKKI BITANA SOHA (7x, 21x, 100x etc)

OM DHARMAPALA MAHA RADZA BENZA BEGAWAN RUDRA
PANTSA KULA SARWA SHA TRUM MARAYA HUM PHAT (7x)

Offering the Golden Drink (Serkyem)

OM AH HUM (3x)

HUM
To the Gurus who perform the two purposes and send down a rain of excellent blessings,
And to the Yidams who bestow all common and uncommon attainments,
I offer this drink of nectar which bestows bliss.
Please partake and quickly and spontaneously fulfill all my wishes.

To the whole assembly of Heroes and Dakinis of the three places
And to the assembly of powerful, oath-bound Dharma Protectors,
I offer this drink of nectar which bestows bliss.
Please partake and quickly and spontaneously fulfill all my wishes.

Especially to you, supreme, supra-mundane Protector of the doctrine,
Very powerful, swift and wrathful Dorje Shugden,
I offer this drink of nectar which bestows bliss.
Please partake and swiftly and spontaneously fulfill all my wishes. (1x, 3x, 7, 21, 100x)

To you, manifestations of the five lineages, who bestow without obstruction
Countless pacifying, increasing, controlling and wrathful actions,
I offer this drink of nectar which bestows bliss.
Please partake, and swiftly and spontaneously fulfill all my wishes.

To the nine attractive Mothers, the eight guiding Monks,
The ten wrathful Assistants, and so forth,
I offer this drink of nectar which bestows bliss.
Please partake and swiftly and spontaneously fulfill all my wishes.

To the extremely wrathful Kache Marpo,
The fierce Attendant who opposes those who betray the Dharma,
I offer this drink of nectar which bestows bliss.
Please partake and swiftly and spontaneously fulfill all my wishes.

Thus, through the power of my making offerings and requesting your help,
Please perform the four types of action during the six times;
And always care for me like a father with his child,
Without wavering even for a moment.

And may you, the whole assembly of dignified Attendants,
Ever mindful of your solemn oaths to Venerable Duldzin,
Accomplish swiftly and without wavering
Whatever actions I may request of you.

Requesting the Fulfillment of Wishes

HUM
Whenever your followers with commitments
Request any of the four actions,
Swiftly, incisively, and without delay, you show signs for all to see;
So please accomplish the actions that I now request of you.

The stainless sun of Je Tsongkhapa’s tradition
Shines throughout the sky of samsara and nirvana,
Eliminating the darkness of inferior and wrong paths;
Please cause its light to spread and bring good fortune to all living beings.

May the glorious Gurus who uphold this tradition
Have indestructible lives, as stable as the supreme victory banner;
May they send down a rain of deeds fulfilling the wishes of disciples,
So that Je Tsongkhapa’s doctrine will flourish.

Through increasing the study, practice, pure discipline and harmony
Of the communities who uphold the doctrine of Buddha,
And who keep moral discipline with pure minds,
Please cause the Gaden tradition to increase like a waxing moon.

Through your four actions please fulfill the essential wishes
Of all practitioners who uphold the victory banner
Of practicing single-pointedly the stages of the paths of Sutra and Tantra,
The essence of all the teachings they have heard.

Beings throughout this great earth are engaged in different actions
Of Dharma, non-Dharma, happiness, suffering, cause and effect;
Through your skillful deeds of preventing and nurturing,
Please lead all living beings onto the good path to ultimate happiness.

In particular, please destroy the obstacles and unfavourable conditions
Of myself and other practitioners.
Increase our lives, our merit and our resources,
And gather all things animate and inanimate to be freely enjoyed.

Please be with me always like the shadow of my body,
And care for me always like a friend,
By accomplishing swiftly whatever I wish for,
And whatever I ask of you.

Please perform immediately, without delaying for a year, or even for a month,
Appropriate actions to eliminate all obstacles
Caused by misguided beings with harmful minds who try
to destroy Je Tsongkhapa’s doctrine, and especially those who try to harm practitioners.

Please remain in this place always, surrounded by most excellent enjoyments.
As my guest, partake continuously of tormas and offerings;
And since you are entrusted with the protection of human wealth and enjoyments,
Never waver as my guardian throughout the day and the night.

All the attainments I desire
Arise from merely remembering you.
O Wishfulfilling Jewel, Protector of the Dharma,
Please accomplish all my wishes. (3x)

Dissolving Je Tsongkhapa into Ourselves

Dear worthy root-Guru, please ascend the lotus seat atop the head of myself
And the other beings, and in your great kindness please remain with us.
Bestow upon us the blessings of your body, speech and mind.

Precious, noble root-Guru, please occupy the lotus seat within our hearts
And in your great kindness remain with us.
Please grant us your blessings for our temporal success and for the supreme attainment.

Beloved, noble root-Guru, please occupy the lotus seat within our hearts
And in your great kindness remain with us.
Please stay on until we achieve the great goal of ENLIGHTENMENT.

Dedication

May all conducive conditions arise and all obstacles be pacified,
In order to increase infinitely the doctrine of the spiritual king Tsongkhapa.
By the merit of the three times of myself and others
May the doctrine of Lama Tsongkhapa blaze forever.

[Add any other dedication verses that you like]