The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

 
His Eminence Gangchen Rinpoche is a real lama, with great knowledge and incredible healing abilities, who has benefited thousands around the world. He is a tireless supporter of Buddha Dharma, H.H. Kyabje Trijang Rinpoche, our lineage, our practices, our monasteries, world peace, and our protectors Dorje Shugden and Palden Lhamo.

He has a beautiful large monastery called Gangchen Monastery in Shigatse, very near Panchen Rinpoche’s Tashi Lhunpo Monastery. His current and previous incarnations are very close to the line of Panchen Lama incarnations. In fact, Gangchen Rinpoche is the incarnation of the famed Panchen Zangpo Tashi, the 2nd throne holder (abbot) of Tashi Lhunpo Monastery, and was recognized as his unmistaken incarnation by the previous Panchen Lama. The relics of this great master are still enshrined within a stupa in Tashi Lhunpo Monastery till today where many pilgrims visit to receive blessings.

Lama Gangchen Rinpoche is the holder of an ancient and unbroken lineage of Tantric Masters dating from the time of Shakyamuni Buddha. He is also a famous and renowned practitioner of Kurukulle, Oserchenma, Kalachakra, Yamantaka, Heruka and Vajra Yogini tantras, among many practices, and is a master of the construction of their mandalas.

Gangchen Rinpoche has tremendous healing powers and his line of incarnations are known to be powerful healers. When Rinpoche built his current healing and meditation centre in Nepal, there was no water. Upon Rinpoche’s arrival at the site, a spring naturally sprung forth and until this day continues to provide water for the whole meditation and healing centre. They make their own medicines there, they have a free school, guest house, and also a traditional Tibetan furniture-making workshop.

Biography

His Eminence Lama Gangchen Rinpoche was born in Western Tibet in 1941. He was recognized at an early age to be a reincarnate Lama healer and was enthroned at Gangchen Choepeling Monastery at the age of five.

When he reached the age of twelve, he received the “Kachen” degree which is usually conferred after twenty years of study. Between the ages of thirteen and eighteen, he studied medicine, astrology, meditation and philosophy in two of the major monastic universities of Tibet – Sera and Tashi Lhunpo.

He also studied in Gangchen Gompa, Tropu Gompa and Neytsong Monastery. He was a disciple of some of the most important Gelugpa Lamas like H.H. Trijang Rinpoche. In 1963, he went into exile to India where he continued his studies for the next seven years at the Varanasi Sanskrit University in Benares. In 1970, he received the Geshe Rigram degree (similar to a PhD) from Sera Monastic University situated in South India.

After his graduation, he worked as a Lama healer among the Tibetan communities in Nepal, India and Sikkim, during which time he saved the lives of many people and was named private physician to the Royal Family.

In 1981, Lama Gangchen visited Europe for the first time and has since become a resident and Italian citizen. In the same year, he also established his first European center: Karuna Choetsok in Lesbos, Greece, where he planted a bodhi tree in the ‘Buddha Garden’, and where he consecrated what was to become the first in a long line of world peace Buddha statues, thangkas and images. Since 1982, he has traveled extensively, both healing and teaching worldwide, leading many pilgrimages to some of the most important holy places of different religious and spiritual denominations in the world.

At present, H.E. Gangchen Tulku Rinpoche, the healer, has more than 100 Inner Peace Education centres or Self-Healing Study Groups worldwide. His huge organization includes schools, prayer halls, guest houses, incense/woodwork factories also, and Gangchen Rinpoche has many devotees and strong sponsors who 100% support and serve him.

The Healing Lama

H.E. Gangchen Tulku Rinpoche

Gangchen Rinpoche comes from a long line of Healing Lamas. His lineage started originally from the Indian Mahasiddha Darikapa. He has a very special connection to the healing practices for many types of diseases, and for many years, Lama Gangchen has promoted a very important project: the integration between Tibetan Medicine (an incredible and still-unknown treasure of humankind) with allopathic medicine.

Gangchen Rinpoche’s Ngalso Tantric Self Healing method is based on Buddha’s teachings but it is suitable for modern people. The practices that he has conferred on people in the past have expedited the healing of certain cancers, among other diseases. He is famous for his pills as well as healing skin pills for skin ailments.

Gangchen Rinpoche mentioned that before he started these healing exercises, he consulted Dorje Shugden through his medium. Dorje Shugden said it would be very beneficial and that he should definitely make known, speak, teach and write regarding these practices. It would benefit many. With that, Rinpoche has embarked on his highly successful body and mind tantric healing exercises.

Those of you who have great fortune should receive healing practices from the Lord of the Healing Yogis, His Eminence Gangchen Rinpoche of Sera Mey and Gangchen Monastery in Tibet directly. It is highly efficacious and powerful. Having a strong body and long life can very much allow us freedom to practice the holy Dharma.

So many people with difficult diseases have been healed and helped by this great healing Lama. I have met Tibetan, Western and Chinese students who attest to His healing. Lucky for Europe, His Eminence Gangchen Rinpoche primarily resides in Italy. If one has the great fortune to be in Italy, one must visit Rinpoche at his retreat centre there situated near a lake.

From time to time for those fortunate to request, H.E. Gangchen Rinpoche also bestows the life entrustment initiation of Dorje Shugden. He will confer upon request. It is best you have one of the Annuttara Tantra initiations prior as a prerequisite to receive.

Gangchen Rinpoche has many teachings, videos and books that he authored specifically for modern day healing; incorporating ancient tantric meditations with modern exercises. One can view Gangchen Rinpoche’s wonderful videos on YouTube or you can search online.

Gangchen Rinpoche and Dorje Shugden

H.E. Gangchen Rinpoche has been true to the lineage of H.H. Kyabje Zong Rinpoche and faithfully practices Dorje Shugden. He is open and honest about it. For this, he is considered an enemy of Tibetans by the Tibetan Government in Exile.

Gangchen Rinpoche has been on the Tibetan Government’s top ten list of ‘state enemies’ since the whole Shugden affair started over 10 years back. Rinpoche has even received a few death threats. And for his practice of Dorje Shugden, he has been expelled from Sera Mey Monastery to which he has brought much financial benefit in the past. He is not allowed back into his Ladrang in Sera Monastery.

The buildings, prayer hall and monk rooms he has built in his Tsangpa Khamtsen, Sera Mey, are there but he is not allowed back. Yet the money he donated for building it was not returned to him at all. The Monastery kept the money, the buildings, the statues, the rooms and all the items inside, but asked Rinpoche not to return to it! Why doesn’t the Tibetan Government ask all the Three Great Gelugpa Monasteries to return all items, monies and donations made by all Dorje Shugden-practicing Sangha? Why throw them out but keep their offerings?

Just think, Gangchen Rinpoche is not allowed back to Sera or be involved in any of the Tibetan religious gatherings in India at all. His crime is that he practices Dorje Shugden. He refuses to give up the commitments he has received from H.H. Kyabje Trijang Dorje Chang who is his root guru. He is open with regards to keeping his commitments to Trijang Rinpoche. Other countries count criminals as people who kill, rape, and rob. But in Tibetan society, you are a criminal if you practice Dorje Shugden. How is that possible in the current century?

Gangchen Rinpoche is brave and is the model of true guru devotion and of keeping religious commitments received from one’s sacred lineage master. He doesn’t hide or say he has given up the practice received from Trijang Rinpoche for political ‘cleanliness’. Nor does he practice Dorje Shugden to bring harm to H.H. the Dalai Lama or the Tibetan Government in Exile. Gangchen Rinpoche believes that Trijang Rinpoche gave that practice to help spiritual practitioners to overcome their heavy ‘Kaliyuga‘ obstacles, not something to harm H.H. the Dalai Lama with. Trijang Rinpoche would have no such intentions. Dorje Shugden practice originally was not intended for that purpose at all. And it remains the same now.

Gangchen Rinpoche has practiced Dorje Shugden since he met his root guru Trijang Rinpoche in Tibet prior to 1959, for aid and spiritual support of his work. Is that a crime? Is it a crime to follow Trijang Rinpoche’s holy instructions as Gangchen Rinpoche does with great devotion?

Also, to stop a practice given by a lama, you must ask the permission of the lama you received it from. Any lama CANNOT OVERRIDE THE COMMAND OF YOUR LAMA or any other lama from whence you received the practice. Since Trijang Rinpoche gave the practice and he has passed, Gangchen Rinpoche would not have the chance to ask Trijang Rinpoche to be excused from it. But since H.H. the Dalai Lama is advising not to worship, and he is alive, then it would make more sense that Gangchen Rinpoche requests the Dalai Lama to allow him to continue practicing.

H.E. Gangchen Rinpoche with H.H. Trijang Chocktrul Rinpoche

Gangchen Rinpoche also mentions that H.H. the Dalai Lama is the guru of all Tibet, so how can we go ‘against’ him? And why would we? We would not think of that. In fact, Gangchen Rinpoche has tremendous faith and respect for H.H. the Dalai Lama. However, any attempt to meet the Dalai Lama is blocked and not allowed. Wouldn’t it be wonderful if the Dalai Lama met up with all the Dorje Shugden Lamas, sangha and practitioners in the world and became ‘friends’ and had dialogue? Open, honest, direct, face-to-face dialogue, the good old-fashioned Buddhist way?

In any democratic society, one will have the chance to meet and express one’s concerns to one’s leader if one goes through the proper channels. It would never not be allowed due to religious convictions. Being able to meet your leader and him listening to your concerns is THE HALLMARK OF A GOOD LEADER AND GOVERNMENT.

Gangchen Rinpoche and the Tibetan Government

On the Tibetan Government’s websites, they have a whole section with videos trying to defame and denigrate His Eminence Gangchen Rinpoche, and often speak and write derogatory messages against him. His healing practices are vehemently ridiculed. Any move he makes is twisted around. He is accused of being friends with the Chinese government so he is ‘ASSUMED TO BE ON THEIR PAYROLL.’ Payroll for what? The Tibetan Government accuses him of receiving money from China to incite disharmony within the Tibetan communities. The ridiculous point is that Rinpoche HAS BEEN PRACTICING DORJE SHUGDEN EVEN BEFORE 1959!

It is amazing that a government would do so much to suppress their own people. It’s shameful actually. Why are they against Gangchen Rinpoche? What was his alleged crime? Why is he at the top of their ‘hit’ list to defame? Gangchen Rinpoche’s only ‘crime’ is to worship Dorje Shugden. It reflects the immaturity of the Tibetan Government. They have so few in their exiled population already, yet they wish to isolate more people from within their community.

So, the Tibetan Government criticizes Gangchen Rinpoche for going to Beijing to ‘pay respects’ to the Chinese-endorsed Panchen Lama. They say Gangchen Rinpoche has very close ties with the Chinese Government. Well, that should be their cue to make friends with Gangchen Rinpoche and through Gangchen Rinpoche, make better relations with the Chinese Government for the sake of the six million remaining Tibetans in Tibet! Wouldn’t that make more sense?

H.H. Panchen Rinpoche with H.E. Gangchen Rinpoche

When Gangchen Rinpoche was asked why he does that, he mentions:

Don’t antagonize China further. We are a small group of people against the might of all China. We cannot win, so it is better to make friends with them. The important issue is to have some autonomy in Tibet to save the culture and the spiritual practices while there is time, otherwise it will be lost.

So, Rinpoche’s motive to meet the China-endorsed Panchen Lama was to make China ‘happy’ so their stance in Tibet would be less harsh. He mentions he has no intention of disrespect toward H.H. the Dalai Lama nor the Panchen Lama that H.H. Dalai Lama endorses.

Gangchen Rinpoche has said, it doesn’t matter if the Panchen Lama of China is real or not. If we are friendly towards him, then China will soften their stance and there is hope for the Tibetans within Tibet. He said, Tibetans outside Tibet are safe and prosperous, but we have to be concerned for the Tibetans within Tibet. So being on good terms with the China-endorsed Panchen Lama doesn’t mean we are against the Panchen Lama recognized by H.H. the Dalai Lama.

Gangchen Rinpoche has 100% conviction in the Dalai Lama’s choice. But we have to look at the bigger picture. It is not about the Dalai Lama’s choice or Beijing’s choice of the Panchen Lama, it is simply about making Beijing’s stance on Tibet softer so there can be real dialogue between the exile government and China BEFORE THE DALAI LAMA PASSES AWAY. Tibetans inside and outside Tibet revere the Dalai Lama, so he, while alive can motivate true dialogue with results.

Gangchen Rinpoche has also said that, instead of the Tibetan Government branding him as an enemy only because of his religious convictions, wouldn’t it be better if they made him and all Tibetan Lamas around the world friends of the Tibetan Government regardless of their religious practices? After all, in Tibet, Dorje Shugden was never a national or political issue. It is strictly a religious practice of the highest lamas to the simplest nomads. No one in Tibet practiced Dorje Shugden to gain in the political arena or with the wish to bring harm to the Dalai Lama or Tibetan Government. Why is it turned around to be like that now? That has never been the case and never will be.

Gangchen Rinpoche should be made the Tibetan Government in Exile’s Ambassador to China. When the Tibetans have so few people as it is and so few qualified people as it is, they should rope in these qualified persons. Why does Dorje Shugden’s practice have to be paid by the Chinese government to practice? This practice was going on for 350 years before 1959. I myself practice Dorje Shugden and he is my only protector and the foundation of my faith, but the Chinese Government doesn’t pay me any money to practice.

Gangchen Rinpoche also mentions he can better serve the Tibetan Government and Tibetans in general if the Tibetan Government treats him as a friend and citizen, and not ostracize him as a traitor simply because he practices Dorje Shugden. Where in the world can that happen today?

The Tibetan Government really alienates people to their own detriment. Whatever they have tried to do against Gangchen Rinpoche has no effect. It would make more sense for them to make ‘friends’ with Gangchen Rinpoche. The more friends the Tibetan Government have, the better it will be for them in the long run. I don’t think they can think on such a long term basis. Even their name is now changed to the Central Tibetan Administration (CTA). They have been demoted from a government to an administration. Shameful, sad, embarrassing and a sign of their demise or decline.

H.E. Gangchen Rinpoche with H.H. Pabongka Chocktrul Rinpoche

We are very fortunate to have a brave Bodhisattva warrior among us, who is very committed to the practice his gurus have passed to him. Gangchen Rinpoche has been the target of so many verbal and written attacks from the Tibetan Government for over 10 years now. Never once has Rinpoche shown anger.

H.E. Gangchen Tulku Rinpoche of Italy is equally brave, honest and does not bend to political pressure like Kyabje Dagom Rinpoche. Being in Rinpoche’s presence, one can feel great love and high wisdom. He is one of the kindest, most generous and devoted lamas which belong to the last generation of Tibet-trained masters. He holds guru devotion supreme. He has never spoken one ill word of another religion let alone another school of Buddhism. He works very hard in the Religious Affairs of The United Nations to bring about religious harmony in the world. How fortunate we are that Rinpoche’s powerful incarnation is among us. Seeing him truly is healing.

May some of my life be taken away to add to the lifespan of this great incomparable and compassionate healing lama! May his works further grow and may his aspirations come true! May H.E. Gangchen Rinpoche live very long! May H.E. Gangchen Rinpoche have dialogue with H.H. the Dalai Lama soon. May my guru Gangchen Rinpoche continue to be a shining example of true inspiration for the Buddhist community.

More Pictures and Videos

These are just some of Gangchen Rinpoche’s incredible activities around the world. They are just the tip of the iceberg of all that he has done.

Two great enlightened masters meet and share a light-hearted moment. The great Ganden Shartse Kensur Jampa Yeshe Rinpoche with His Eminence Gangchen Rinpoche of Sera Mey. 

These great Masters both share the same root teachers: Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche. 

These are the last great Masters to have escaped from Tibet

Gangchen Rinpoche in front of the stupa containing the relics of Zangpo Tashi (Gangchen Rinpoche’s own predecessor) housed in Tashi Lhunpo.

March 1, 2003: H.E. Gangchen Rinpoche together with H.H. Kyabje Trijang Choktrul Rinpoche inviting the Buddha’s relics to be viewed in Switzerland. Many ambassadors, United Nations representatives and representatives of the different schools of Buddhism were there also

Holy healing lama, holder of Lord Losang Drakpa’s Lineage, Brave and Courageous with your commitments, may we have the fortune to come under your joyful care and one day meet you

His Eminence the Mahasiddha of Healing, Gangchen Tulku Rinpoche. Viewing, seeing, remembering, hearing and listening to the Lama brings waves of benefit and plants seeds of enlightenment to the mindstream. Prostrations to the Mahasiddha Gangchen Rinpoche!

H.E. Gangchen Rinpoche is a very devoted disciple of His Holiness Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche.

Indian Mahasiddha Darikapa

Powerful rituals done by powerful Tulkus. What a superb example of a lionheart: devotion to his Lama, and not backing down due to political pressures.

Healing Lama Visits Tibet

A beautiful video of His Eminence Gangchen Rinpoche visiting his personal Gangchen Monastery in Tibet and other sacred sites. I find him to be a spectacular being.

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

Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com

Lord of Miracles

The earliest recognized incarnation of Dorje Shugden was born in ancient India as the famous Mahasiddha Biwawa. Mahasiddhas are spiritual practitioners (yogis) who have achieved profound spiritual realization, and are characterized by their often unconventional and outrageous behaviour and teachings.

Biwawa is among the earliest lineage-holders of the Chakrasamvara Tantra, which he achieved by diligently practicing Tantra at night in Nalanda Monastery. After practicing for a very long time without any apparent results, Biwawa had a series of nightmares which he took to be a bad omen so he threw his mala in the latrine out of sheer frustration.

He was initially very disheartened but he later had a dream of the female Buddha Nairatmya, where the nightmares were revealed to be a sign of impending spiritual attainment. He recovered his mala, purified it with incense and resumed his practice.

As Biwawa performed his practices, mysterious women would appear. Eventually the female Buddha Nairatmya appeared and gave him initiation directly. In actuality, these women were divine Dakinis who came to partake of his Tsog offerings and Tantric rituals. However, many monks saw these Dakinis as ordinary women entering his quarters and Biwawa was expelled from the monastery. He freely excepted the blame and even called himself “Bira Wapa” or ‘Goitered Hero’.

After his expulsion, Biwawa roamed the land as a disheveled yogin. At one time, he parted a river with his miraculous powers which was witnessed by some monks. The monks realised that he was actually a Mahasiddha, so monastic officials came to apologize to him and request his return to the monastery.

However, Biwawa had already taken off his robes, so he continued on his way and eventually came upon the forest of a nearby kingdom. As soon as the king heard that he was a Buddhist yogi, he ordered his arrest. Then, after he ordered the guards to bind him with chains, they attempted to drown him, bury him and subject him to many other such tortures. However, Biwawa was not harmed in any way and remained unperturbed. Eventually, the king developed tremendous faith in him and became Buddhist along with his whole kingdom.

On the way to south India, Biwawa came across a river that he wanted to cross but the boatman requested for payment. He said he didn’t have any money so he stopped the river with his miraculous powers and crossed the river on his own. The boatman developed faith in him and became one of his greatest students. He was called Dombi Heruka.

Then, Biwawa came to another kingdom and entered a local tavern. He began to drink a lot of beer and wouldn’t stop drinking so the bartender demanded that he pay for his beer. At first he refused to pay but the bartender insisted. Biwawa held his hand aloft to the sky in a threatening mudra to stop the sun and said that he would pay for the beer only when the sun set. The sun stayed in the sky for days which created much chaos and distress among the people.

Subsequently, the King came and requested that he let the sun set and there was darkness for three days. By witnessing this display of Biwawa’s extraordinary powers, the people soon developed faith in him and the entire kingdom eventually entered the Buddhist path.

Along his travels, Biwawa arrived at a place in South India where the king kept five hundred dreadlocked yogis as ritual masters to slaughter tens of thousands of livestock for blood offerings to a statue of Ishvara. Biwawa went directly to the statue and as he pointed his finger at it, the statue broke into four parts, terrifying the king and his subjects.

Then, Biwawa magically restored the statue to its original state with an image of Avalokiteshvara on its head. One of the dreadlocked yogis developed strong faith in Biwawa, became his student and was known as the famous Mahasiddha Krishnapada.

People at that time developed intense faith easily after just seeing a display of miracles. Using this method to bring many people to Dharma and to spread the teachings, Biwawa tirelessly performed many miracles which instilled strong faith in people everywhere. In this lifetime, he had countless disciples, some of whom, became powerful Mahasiddhas themselves.

Mahasiddha Naropa

Progenitor of the Vajrayogini Lineage

In 1016 AD, one of the previous incarnations of Dorje Shugden took rebirth as a prince in Pullahari, in what would later become modern day Kashmir. He was exceptional in his maturity, wisdom and compassion, and would eventually be counted as one of the 84 great Mahasiddhas of ancient India, the Mahasiddha Naropa.

Naropa was originally known as Samantabhadra and was raised as a noble aristocrat. His father, the reigning monarch, wanted him to inherit the kingdom and rule over the people. However, by the age of eight, his inclination towards religion and higher thought became more apparent. He was very learned and was renowned as a notable scholar from a very young age.

When Naropa came of age, his parents arranged for him to be married to a girl by the name of Vimaladipe. Although they enjoyed marital bliss, he continued his spiritual pursuits to the point that even his wife became his student.

Naropa eventually left the palace in order to receive his novice vows in a monastery in Kashmir. He engaged in formal studies for three years before entering Nalanda Monastery, where he received full ordination vows and graduated at the age of 28. At that time, Nalanda was a prestigious institution of higher learning with over 500 lecturers teaching various subjects and with numerous students from all over India, Nepal, Ceylon, Indonesia, Greece and even faraway China. The educational curriculum spanned 10 years and was famed for being extremely rigorous.

Nalanda Monastery has four main entrances and near each entrance is the residence of one of the monastery’s most brilliant professors. These professors are known as Mahapandits and Naropa was said to have ascended the ranks to become one of these professors. During his tenure, he was known as Mahapandit Abhayakirti. Thus, he became very famous throughout ancient Buddhist India and acquired many students. However, everything was about to change when he had a strange encounter with an old woman.

While studying the great treatises under a banyan tree, an old woman appeared to him and asked if he understood what he was reading. Naropa replied without much thought, “Yes, of course.” The old woman then laughed hysterically and proceeded to ask if he had experienced what he was reading. Yet again, the master responded by saying, “Yes, of course.” The old woman then wept hysterically. This disturbed Naropa and he asked the old woman why she wept.

The old woman replied that she was overjoyed to hear that he understood the teachings but wept while explaining:

You have not experienced Enlightenment and so you cannot possibly really know the actual meaning. You are a scholar. And yet you mistakenly believe that intellectual comprehension equates genuine enlightened experience.

Realizing that she was correct, Naropa stopped reading his books and asked, “How can I realize enlightenment?” She responded, “My brother is the great yogi Tilopa and he can guide you on the path of direct mystical experience.” Naropa was filled with faith upon hearing Tilopa’s name.

Thus, Naropa left the monastery and became a mendicant. He chased every whisper of his Guru’s name and searched all over India. One day, he chanced upon another mendicant, whom he instinctively recognized to be his Guru, Tilopa. But Tilopa refused to accept him and rebuked and hit him with a stick instead.

However, Naropa remained steadfast and endured what is now known as the ‘twelve major and twelve lesser trials’ before Tilopa finally accepted him as a student. Each trial represented an aspect of the teachings and a method for his Guru, Tilopa, to skillfully break through his student’s pride. Naropa’s suffering while enduring those trials purified his mind to the extent that he was able to gain enlightenment swiftly, through the later instructions of his Guru.

Upon attaining enlightenment, Naropa returned to Pullahari and gave teachings to his wife, who eventually became known as the great yogini, Niguma. Some accounts claim that she was actually Naropa’s sister but regardless, a lineage of her special instructions descended and survives to this day.

Another of Naropa’s most celebrated disciples is the Tibetan master, Marpa of Lhodrak. He traveled to India in his youth in order to study and translate the teachings and on his travels down south, he stayed at Pharping for a time to acclimatize before continuing his journey into tropical India.

At Pharping, Marpa encountered two yogis who were students of Naropa. This encounter led him to seek out Naropa and become his student. Naropa bestowed on Marpa the Four Transmissions of Oral Instructions of Tilopa, and also further instructions on Dream Yoga and the Intermediate state. These collectively became known as the Six Yogas of Naropa.

Naropa was also widely known to be the progenitor of the Vajrayogini Tantric practice. After being initiated into the practice of Vajravarahi, Naropa gained a vision of Vajravarahi in the form of Vajrayogini, who initiated him into a new practice that is also based on the Cakrasamvara cycle of teachings. Hence, Vajrayogini is often called Naropa’s Dakini and this Vajrayogini lineage is known as Naro Kacho.

After entering clear light, Naropa left behind numerous students and especially the living practice of Vajrayogini and the Six Yogas of Naropa.

The Mahasiddha’s Prophesy

Imagine, if you will…

The year is 1849, and the Sakya temple known as Mugchug resounds with the sonorous tones of a great assembly of high Sakya lamas engaged in a special ritual practice. The Sakya Throneholder Tashi Rinchen, head of the entire Sakya tradition, is in attendance. In fact, the entire ritual practice has been requested by this Sakya Tri (Throneholder).

Sakya Temple

Sakya Temple

In the Sakya tradtion, the position of Throneholder passes from father to son. There are two main houses or “phodrang” from which a Sakya Tri may arise, Dolma phodrang and Phuntsog phodrang. These houses alternate such that when a Throneholder passes away and his sons are still in their minority, a child of the previous Tri will take the throne, allowing the young potential-throneholders to mature and receive the training appropriate to a leader of the Sakya tradition. In this way, the Sakyas ensure the continuity of their tradition’s leadership.

As of this evening in 1849, however, Dolma Phodrang Thegchen Tashi Rinchen, Lord of the Sakyas, Thirty-Fifth Throneholder and supreme leader of the tradition, has no son.

Mahasiddha Pema Dudul

Mahasiddha Pema Dudul

As the Dolma house line carries the most precious and esoteric teachings in the Sakya tradition (1), the situation is considered extremely grave.

Tashi Rinchen himself has requested Mahasiddha Padma Dudul, a very great Sakya master and incidentally both a retired Throneholder himself and also Tashi Rinchen’s father, to perform a ritual to ensure the swift birth of a male child. This is why the high lamas and tulkus have gathered this night. (2)

During a break in the ritual, eager to discover any results, Tashi Rinchen turns to Mahasiddha Pema Dudul and asks him, “Who will come to take rebirth as my son?”

With joy, the great Mahasiddha replies….

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

Mahasiddha Pema Dudul’s grandfather was Sachen Kunga Lodro, a great leader of the Sakya tradition and the 31st Sakya Throneholder, who was believed to have been an incarnation of Dorje Shugden. Kunga Lodro wrote a wrathful torma offering to Dorje Shugden’s five lineages called Swirl of Perfect Sense Offerings and carried on the tradition of his own father, the 30th Throneholder Dagchen Sonam Rinchen, praising Dorje Shugden as an enlightened protector.

Sakya Dagchen Sonam Rinchen, Dorje Shugden practitioner and 30th Supreme Sakya Throneholder

From this we can understand that when Mahasiddha Pema Dudul says:

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

He is indicating that his grandfather, the great Kunga Lodro, an emanation of Dorje Shugden, will take rebirth as the son of Throneholder Tashi Rinchen to uphold the Sakya tradition for the benefit of living beings.

Hearing that Kunga Lodro had agreed to be reborn as his son, Tashi Rinchen was extremely pleased, repeating it over and over. To commemorate the kindness of Kunga Lodro/Dorje Shugden coming from the pure lands to uphold the lineage, he established a tradition at Sakya of burning many butter lamps and “proclaiming a vast offering cloud of melodies” with horns and trumpets from the roof of the temple.

Less than a year later, the great Sakya Kunga Nyingpo was born. He was believed to be the rebirth of the thirty-first Sakya Trizin Kunga Lodro and an emanation of Avalokiteshvara and Dorje Shugden.

Kunga Nyingpo went on to ascend the Sakya Throne in 1883 and become the 37th Sakya Trizin.

Sakya Lineage

Sakya Lineage

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.

In 1871 Kunga Nyingpo had his own son, Dragshul Trinley Rinchen. Dragshul Trinley Rinchen grew up to become the 39th Holder of the Sakya Throne.

In his autobiography, this lama explained that his father Kunga Nyingpo was Avalokiteshvara. In order to prove this, he recounted the story about Mahasiddha Pema Dudul and Trinley Rinchen detailed above and then wrote

The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. 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,” which establishes this by scripture.

The Great Je Sakyapa Kunga Nyingpo is well-known as an incarnation of the Arya Lotus in Hand (Avalokiteshvara). The Arya Lotus in Hand definitively is none other than the Lord of Mandalas, but provisionally by assuming the manner of a tenth level bodhisattva he simultaneously sports billions of superior, middling and inferior emanations to accomplish immeasurable benefit for beings, such as setting them on paths to the higher realms and liberation. (4)

Thus in order to show that his father was Avalokiteshvara, he set out to show that his father was well-known to have been an emanation of Dorje Shugden, and then demonstrated with a quotation from Nyingma tantra that Dorje Shugden and Avalokiteshvara are the same person.

As further demonstrated in his Autobiography, Dragshul Trinley Rinchen was a practitioner of Dorje Shugden as well, and was considered to be “a very great Sakya master, one of the most outstanding masters in our recent time.” (3)

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.

So when we consider the relationship of the Sakya Tradition to the Practice of Dorje Shugden we see that, contrary to the claims of some present-day Sakya Lamas, for more than three hundred years Dorje Shugden has been viewed in Sakya as an Enlightened protector.

Not among the provincial practitioners or those without education, but by the Throneholders of the lineage, and the holders of the Sakya’s most precious Tantric transmissions, Lamdre Lineage holders like Morchen Dorjechang who wrote praises to Dorje Shugden as an enlightened being.

When the leader of an entire Buddhist tradition says “Dorje Shugden is definitively Avalokiteshvara,” it seems to me to be difficult to make the claim, as some have tried to do in the debates over this issue, that the great Sakya masters never viewed Dorje Shugden as anything other than a spirit. In fact it seems that there has been an unbroken tradition of the practice of Dorje Shugden as an enlightened protector from the early 1700′s right through modern times.

It is easy to understand that most lamas don’t write about their Dharma protector practices, which have traditionally been in the nature of secrecy. It isn’t unreasonable, therefore, to assume that there were many masters other than the ones enumerated here that held Dorje Shugden as their protector and as a fully enlightened being.

Since this material is so readily available, it seems odd that the Dalai Lama, who has attempted to ban this practice as “spirit worship,” doesn’t seem to be aware of it. He doesn’t list the views of these great masters when recounting the results of his research, at any rate.

What could the reason for this oversight possibly be?

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.

Click here to download the entire Sakya Dorje Shugden kangsol

1. Drogmi.org, Biography of the Present Sakya Trizin. I assume this refers mainly to the Lamdre tradition, the heart of the Tantric transmission of the Sakyas, which has been passed down through the masters of the Dolma phodrang.
2. Khri chen Drag shul ‘Phrin las rin chen. Rdo rje ‘chang drag shul ‘phrin las rin chen gyi rtogs brjod (The Autobiography of Khri-chen Drag-shul-phrin-las-rin-chen of Sakya). Dehra Dun: Sakya Centre: 1974, pp. 29-31.
3. Gonsar Rinpoche, 1996, Public Talk
4. Khri chen Drag shul ‘Phrin las rin chen. Rdo rje ‘chang drag shul ‘phrin las rin chen gyi rtogs brjod (The Autobiography of Khri-chen Drag-shul-phrin-las-rin-chen of Sakya). Dehra Dun: Sakya Centre: 1974, pp. 29-31.

Source: http://truthaboutshugden.wordpress.com/

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.

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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.

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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.

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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.

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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.

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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.

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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.

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

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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.

 
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
• Dorje Shugden on a Black Horse

Dorje Shugden practice has a long history, but since Tagpo Rinpoche, Kyabje Pabongkha Dorje Chang’s Guru, has planted it firmly into Tibet’s spiritual soil, this enlightened Protector’s inner and outer guidance has become very precious to an estimated four million people in Tibet, Mongolia, Siberia, China, India, Bhutan, Taiwan and increasingly in the west.

Mahasiddha Biwawa studied at Nalanda, the great Buddhist university near Bodhgaya . At night he practiced Heruka’s Tantra and Vajrayogini herself would come to partake of his tsog offerings, surrounded by dakinis. Which led his fellow monks to believe that he was having wild parties in his room. They called him Biwawa, bad man, and expelled him.

As a traveling Yogi he showed his powers at various occasions in order to bring people to religion. He could stop the Ganges river, he could stop the sun in the sky.

A king who hated Buddhists tried to have him drowned, buried alive and finally burned – to no avail (interesting how history has a tendency to repeat itself…this has recently been ritually done to Dorje Shugden, with the same result…). That king was so amazed that he and all his people became Mahasiddha Biwawa’s disciples.

Sakya Pandita was the next form assumed in this lineage. He still showed miracle powers if needed and useful, for example to turn the emperor of China ’s mind to Dharma. But he would become renowned just as much for his mastery of both Sutra and Tantra, study and meditation.

Buton Rinchen Drub was very compassionate even as a small child and could speak to Manjushri as if to another person. Yet he would emphasize even more than his predecessor the importance of the purity of one’s practice, relying on virtue and clarity, not miracles, because people tended to become less innocent and more self-centered.

Buton Rinchen Drub was a great master of the Kalacakra Tantra. The sadhana composed by him is still in use today and recommended by His Holiness. He teachings were an important influence on Je Tsongkhapa.

The trend of emphasizing humility and keeping one’s samaya commitments pure continued with Duldzin Drakpa Gyaltsen (Duldzin literally means ‘holder of vows’). He was very close to Je Tsongkhapa and his first Gelugpa disciple, with Khedrupje and Gyaltsapje coming from the Sakya tradition.

Although both master and student were Manjushri-emanations, they worked in their relative aspects to show an example of humble practice. In this way they helped Lord Manjushri’s instructions, which Tsongkhapa received through direct communion, to reach many people.

Duldzin Drakpa did everything to help in creating good conditions for these teachings to spread. It was him who undertook the building of Gaden Monastery. He also built his own temple for Kunrik practice near Gaden and took care of the Monastery when Lama Tsongkhapa was away. After Je Lama’s passing he was offered the Gaden throne but preferred to remain in the background to clear obstacles and prepare the way for the flow of Dharma.

His main practices were Guhyasamaja, Kunrik and Yamantaka; his main Protector was Kalarupa.

Panchen Sonam Drakpa was the only Lama ever to be abbot of all three great Gelug Monasteries in one life. In addition he held the position of the fifteenth Gaden Tripa. His written works are greatly important teaching material to this day. A book with a collection of his works has just been published in English.

He reinvigorated and renewed the tradition of debate, the powerful tool to develop piercing clarity of mind. Some of his prayers are still being recited daily by thousands of monks, like this one:

So that the tradition of Je Tsongkhapa
the king of the Dharma, may flourish
may all obstacles be pacified
and may all favourable conditions abound

These four lines are a wonderfully concise description of the blessed works of a Dharma Protector, and whether we know it or not, it is extremely unlikely for most of us to meet, much less practice Dharma if not for these Protectors’ unconditional compassion and miraculous help, because the degree of our self-obsession and materialism is overpowering our perception to the extent of total spiritual blindness.

Panchen Sonam Drakpa’s main practices were Chakrasamvara/Vajrayogini and Yamantaka. His main Protector was the 4-armed Mahakala.

He took rebirth as Tulku Drakpa Gyaltsen who lived at the same time as the fifth Dalai Lama. They both were students of Lobsang Chokyi Gyaltsen, the first Panchen Lama. He went for many meditation retreats in caves where in one of his holy visions he was shown that he would later manifest as Dorje Shugden.

He was a famous teacher with many followers from Tibet and outer Mongolia, and abbot of Drepung Osel Ling and Ngakpa Trasang, the tantric school of Drepung . His Yidams and Protector were Chakrasamvara/Vajrayogini and Yamantaka and the 4-armed Mahakala and Setrap Chen. He and the Great Fifth were considered equally eminent Lamas.

It is said that one day Tulku Drakpa Gyaltsen defeated the Dalai Lama in debate and the latter’s attendants grew so jealous that they later arranged for Tulku Drakpa Gyaltsen to be strangled with a Khata. However, this is just the outer appearance.

The Emergence of Dharmapala Dorje Shugden

While Je Tsongkhapa was giving a Dharma discourse, Nechung appeared to Duldzin Drakpa Gyaltsen in the form of a white dove, urging him to manifest as a protector of Je Tsongkhapa’s teachings who are so sublime and precious that a special protector is needed to guard and further them in this world.

Nechung repeated his request to Duldzin Drakpa Gyaltsen’s subsequent incarnations and during the time of Tulku Drakpa Gyaltsen approached again, asking him if he remembered his promise. Tulku Drakpa Gyaltsen replied that since there was no anger in his mindstream, how could he manifest the wrathful energy of a Dharma protector?

Thus the event of strangulation was displayed with bodhicitta motivation, enabling the enlightened being Tulku Drakpa Gyaltsen to manifest wrath at the moment of death and to emerge in this way as the transcendent supramundane Dharmapala Gyalchen Dorje Shugden. Since killing a bodhisattva is nonetheless a very grave event, the elements reacted violently, and various strange occurrences took place for some time.

Dorje Shugden has played a major role in bringing the Buddhadharma from Tibet into the world, as we will see, and will continue so on a global scale.

Pabongka Dechen Nyingpo’s View on Nature and Origin of Gyalchen Dorje Shugden

Some see this supreme deity, Emanated Gyalchen, as not different from an ordinary monk spirit or king spirit, a priest or monk who has died and taken a spirit body out of negative karma, and proclaiming this in a loud voice, make fun of not only the deity but of others who rely on him also; there seem to be many as well as a great many who, following their lead, hold very tightly to this mistaken view. They are speaking just out of supposition without really understanding the source.

This very dharma protecting ‘gyelpo’ is reknowned as the unmistaken emanation of Tulku Dragpa Gyaltsen and Tulku Dragpa Gyaltsen was the unmistaken succeding incarnation of Panchen Sônam Dragpa and Je Dültzin (Lord of Vinaya Holders) Dragpa Gyaltsen.

Thus, those great beings were great elder holders of the vinaya who did not transgress even the slightest rule of the Buddha and were great beings who cherished others more than themselves. They were great lords of masters who reigned over the ocean-like treatises of sutra and tantra as well as the ordinary sciences.

That they were great lords of siddhas who perfected the supreme realization of tantra’s two stages is well proven and known to all. For that very being to arise in the body of a wrathful deity is the mere display of a form for a very special purpose through the power of compassion and prayers and for him, rather, to have taken birth, like other ordinary beings, out of evil karma as a sky-walking preta; how would that be possible?

If one says that he was born like that then it would follow that one meets with karma uncommitted by oneself or that deeds done are wasted, etc., so one would be expounding falsity of the law of causality, etc., which would be the worst kind of nihilistic view.

Furthermore, Lord Dültzin Dragpa Gyaltsen was fully established to be the emanation of the omniscient Bütön and Lord Bütön was fully reknowned beyond dispute, based on many valid scriptural and biographical source books, as the succeeding incarnation of the lineage including Manjusri, the mahasiddha Birwapa, and Sakya Pandita.

Therefore, to think that the succeeding incarnation of those great pandits and siddhas, who were as reknowned throughout India and Tibet as the sun and the moon, could take birth in the low evil body of an actual preta and to propound such is a misconception slandering those great beings and the cause of an unbearable unfortunate rebirth. So everyone should be careful in such matters.

Furthermore, the story of how Nechung, the Emanated Dharma King, Great Dorje Dragden, again and again urged Panchen Sônam Dragpa to arise in the form of a protector uncommon to the Gelugpa by not abandoning his promise and mind generation of previous incarnations is in his biography.

Again, it is suitable to worship because, as is said in many valid sutras and commentaries, even animals who are emanations of the Tathagatas such as ‘Ru Ru’, the golden stag, are a supreme field of worship; this is similar.

Thus, this very great Dharmapala is established without doubt to be peaceful and wrathful Manjusri himself arisen in the form of a terrifying wrathful one (dregpa) in order to protect one’s teachings. Therefore, wherever there is stainless teaching and practice of the Geden he guards and protects without dependence upon his being relied upon or worshipped.