[Editor's note: If you would like your Dharma centre's activities to be featured on DorjeShugden.com, please write in to our editors at ds@dorjeshugden.com]

USA & CANADA

Kadampa Meditation Centre Canada, Toronto

Experiencing Limitless Possibilities: Retreat On Emptiness

Requirement: Open to Public
Date: 12 – 14 June 2015

By understanding the true nature of phenomena, we begin to realize the limitless possibilities this wisdom reveals. The rare teachings and meditations presented in this retreat will make this wisdom practical and accessible to all. This will allow us to transcend our actual state of limitation and actualize our own limitless potential.

For more information, visit http://kadampa.ca/coursesevents/retreats/

Kadampa Meditation Centre Canada, Toronto

Guru Yoga Mandala Offerings Retreat

Requirement: Open to Public
Date: 18 – 22 June 2015

Engaging in the practice of Guru Yoga together with making mandala offerings creates a vast collection of merit through which we can receive the powerful blessings of our Spiritual Guide and fulfil our spiritual wishes.

For more information, visit http://kadampa.ca/coursesevents/retreats/

EUROPE

Albagnano Healing Meditation Centre

Short Commentary of Guhyasamaja Tantra

Requirement: For HYT Practitioners only
Date: 30th May – 2nd June 2015

Short commentary of Guhyasamaja Tantra: Crystal Massage Method to Create the Pure Energy Form of Light and Nectar

The Guhyasamaja Tantra is one of the most important highest yoga tantras. Originally taught by Buddha Vajradhara to Mahasiddha Indrabhuti (the elder brother of Mahasiddha Laksminkara, a previous incarnation of Lama Gangchen) this lineage was the heart practice of Lama Tsongkhapa and many of his close disciples. Lama Tsongkhapa attained the gyulu – the deathless body of light at the time of his death as a result of this practice, and it is also the basis of the body mandala of the guru in the Lama Choepa guru yoga and the mandala of the World Peace Protector. Although the explanation of this tantra is very profound and extensive, we will try to summarise the most important practical points for those who wish to engage in the retreat in August, or who just wish to practice it.

For more information, visit http://ahmc.ngalso.net/events/short-commentary-of-guhyasamaja-tantra-crystal-massage-method-to-create-the-pure-energy-form-of-light-and-nectar/?lang=en

Albagnano Healing Meditation Centre

Black Manjushri Residential Retreat

Requirement: Call for more information
Date: 5th – 7th June 2015

Black Manjushri is the wrathful healing form of Manjushri, the Buddha of Wisdom. This practice helps us to heal our deep inner negative emotions and the mental sufferings that arise due to problems or sickness; it is also a powerful antidote against the harm and disturbances caused by negative astrological influences.

There are numerous benefits to this meditative practice because above all, it supports us both mentally and physically, those suffering from so-called “incurable” diseases such as aids and cancer. It helps us to confront and deal with the negative emotions such as anger, depression, fear and denial that arise when we are challenged by serious health problems or when we are confronted with problems in our daily life.

The practice of Black Manjushri can also be used to purify the negative consequences that can be created, for example, when we perform a marriage ceremony, hold a cremation or cut down trees on astrologically inauspicious days. This practice gives us the opportunity to stop our energy flowing into the wrong path due to astrological influences.

For more information, visit http://ahmc.ngalso.net/events/black-manjushri-residential-retreat/?lang=en

Albagnano Healing Meditation Centre

White Heruka of Long Life Initiation and Practice

Requirement: Call for more information
Date: 13th – 14th June 2015

This is a very special long life practice which combines the blessings of Heruka with NgalSo Self Healing and a special method to gather around us the essence energy of the five elements. Receiving the Empowerment from Lama Ganchen, we will do a short retreat to develop familiarity with the practice.

Fundamentally this practice consists of:

1. Repossessing lost life energy
2. Regenerating degenerated life energy using pranayana to absorb the essence of the five elements, increasing our positive karma and renewing our vows.
3. Increasing our longevity by means of special long life pills.
4. Other very secret methods for a long life which will be revealed at the time.

For more information, visit http://ahmc.ngalso.net/events/white-heruka-of-long-life-initation-and-pratice/?lang=en

Albagnano Healing Meditation Centre

Tara NgalSo Chulen: A Powerful Cleansing Practice for Body and Mind

Requirement: Call for more information
Date: 26th – 28th June 2015

During these days we shall purify body and mind by abstaining from gross food and nourishing ourselves with “the essence” pills made with flower petals and Himalayan minerals with a strong protein value and the capacity to regenerate body cells, as well as seasonal fruit juices. With this ancient method of Tibetan yogic and medical tradition, we purify ourselves of toxins accumulated through incorrect diet, chemically treated, refined or genetically modified food, excessive alcohol, tobacco etc. thus regaining the natural equilibrium of body and mind.

Through this physical purification, our mind becomes free of impure energy. As a result, uncontrolled negative emotions like excessive desire, anger, anxiety, stress and frustrations calm down and we feel a state of well-being and joy.

For more information, visit http://ahmc.ngalso.net/events/tara-ngalso-chulen/?lang=en

ASIA

Kadampa Meditation Centre Hong Kong

Blessing Empowerment of Green Tara & Commentary

Requirement: Open to Public
Date: 19 – 21 June 2015

Blessing Empowerment of Green Tara & Commentary to the Practice of The Transference of Consciousness (Powa) Practice of Arya Tara with Gen Kelsang Tonglam

Tara is our Spiritual mother. When we are young we turn to our worldly mother for help. She protects us, cares for us and teaches us worldly skills. In the same way, during our spiritual growth, we need to turn to Holy Mother Tara. Renowned as the swiftest of the Buddhas, Tara will protect us from all outer and inner fears during our spiritual journey. In particular, during this course, Gen Tonglam will share with us the instructions of Powa Practice of Arya Tara.

Through this simple but extremely profound practice, Mother Tara will guide us away from the sufferings or ordinary appearance of this life to a Buddha’s Pureland without having to abandon this present body. This is a practical method that we can apply in our daily life and at the time of death in order to attain the Pureland of Dharmakaya.

For more information, visit http://www.meditation.hk/en/courses/East-Asian-Dharma-Celebration-2015

Awesome programmes of Je Tsongkapa’s tradition are lined up for October 2014 around the world. Here are some of the outstanding ones:

[Editor's note: If you would like your Dharma centre's activities to be featured on DorjeShugden.com, please write in to our editors at ds@dorjeshugden.com]

USA & CANADA

Kadampa Meditation Center New York, USA

Buddha Manjushri Empowerment and Teachings

Requirement: Open to the public
Date: 17 – 23 October

The Wisdom to Understand the Mind
Empowerment of Buddha Manjushri and teachings based on Venerable Geshe Kelsang Gyatso’s remarkable new book How to Understand the Mind with Buddhist monk and international Meditation Teacher, Gen-la Kelsang Khyenrab.

Part I – October 17 – 21 – Meditation, teachings and empowerment
Part II – October 22 – 23 – Meditation retreat

For more information, visit http://kadampafestivals.org/fall

EUROPE

Rabten Choeling, Switzerland

Praise of Interdependent Origination

Requirement: Open to the public
Date: 3 – 5 October

Master Je Tsongkapa has composed these extraordinary verses of praise to Buddha Shakyamuni for his teachings on interdependant origination, which is the core of the middle path.

Languages: Tibetan, English, French, German

For more information, visit http://www.rabten.eu/eventsSwiss_en.htm

Albagnano Healing Meditation Centre

Black Manjushri Residential Retreat

Requirement: Call for more information
Date: 10 – 12 October

Black Manjushri is the wrathful healing form of Manjushri, the Buddha of Wisdom. This practice helps us to heal our deep inner negative emotions and the mental sufferings that arise due to problems or sickness; it is also a powerful antidote against the harm and disturbances caused by negative astrological influences.

There are numerous benefits to this meditative practice because above all, it supports both mentally and physically, those suffering from so-called “incurable” diseases such as aids and cancer. It helps us to confront and deal with the negative emotions such as anger, depression, fear and denial that arise when we are challenged by serious health problems or when we are confronted with problems in our daily life.

The practice of Black Manjushri can also be used to purify the negative consequences that can be created, for example, when we perform a marriage ceremony, hold a cremation or cut down trees on astrologically inauspicious days. This practice gives us the opportunity to stop our energy flowing into the wrong path, due to astrological influences.

For more information, visit http://ahmc.ngalso.net/events/black-manjushri-residential-retreat/?lang=en

Rabten Jigme Ling

The 51 Mental Factors

Requirement: Open to the public
Date: 11 – 12 October

If we want to improve our lives and become happier, it is important to thoroughly know our own mind. All experiences of pain and happiness originate from the mind. We can develop our mind and direct it in a more wholesome way. Therefore, in this series of courses we study the Functions of the Mind and the 51 Mental Factors.

The Buddhist teaching categorizes 51 Mental Factors: 11 wholesome, 26 unwholesome, 10 neutral and 4 changeable. These and still other functions of the mind are explained in this series of yearly weekend courses.

For more information, visit http://www.rabten.eu/eventsDenHaag_en.htm

Albagnano Healing Meditation Centre

Sound Therapy with Tibetan Singing Bowls and Gong Yoga

Requirement: Open to the public
Date: 18 – 19 October

Peter Gouw, musician, teacher and music (sound) therapist at his practice ‘Praktijk Positief’, guides and supports individuals and groups in finding their personal natural (sound) destination. The psychology of the chakras and aura are central in his treatments with tuning forks and singing bowls because of their own timbre and resonance.

For more information, visit http://ahmc.ngalso.net/events/sound-therapy-with-the-tibetan-singing-bowls-and-gong-yoga/?lang=en

Albagnano Healing Meditation Centre

Ngalso Lam Rim

Requirement: Open to the public
Date: 18 – 19 October

This is Lama Gangchen’s text on the Graduated Path to Enlightenment. It is a synthesis of the many meditation practices required to develop renunciation, bodhichitta and the correct vision of reality. Lam Rim teachings are beneficial in this life and they help us at the time of death and in our future life; they are also fundamental teachings to impart us with the ability to fully help other beings as well as our external environment.

For more information, visit http://ahmc.ngalso.net/events/ngalso-lam-rim-4/?lang=en

Albagnano Healing Meditation Centre

Teachings of Buddhist Philosophy

Requirement: Open to the public
Date: 25 – 26 October

For more information, visit http://ahmc.ngalso.net/events/teachings-of-buddhist-philosophy/?lang=en

ASIA

Kadampa Meditation Centre, Hong Kong

The Union of Sutra and Tantra Weekend

Requirement: Open to the public
Date: 10 – 12 October

In his Sutra teachings Buddha encourages us to abandon attachment, and in Tantra he encourages us to transform our attachment into the spiritual path. Some people may think this is a contradiction, but in reality, these practices support each other. In this course, Gen Tonglam will guide us how to experience without contradiction, the perfect practice of the union of Sutra and Tantra as taught in Kadampa Buddhism. By learning to use the power of creativity and integrating both the practices of Sutra and Tantra into our spiritual training, we can change all our experiences, whether suffering or pleasure, into the dynamic path of enlightenment.

For more information, visit http://www.meditation.hk/en/courses/The-Union-of-Sutra-and-Tantra-Weekend-Course

A traditional depiction of Arya Nagarjuna with a parasol of nagas over his head and a naga below offering the Perfection of Wisdom Sutra

After the Buddha’s passing, Arya Nagarjuna became one of the main pioneers of the Mahayana tradition in India. From Nagarjuna descended the lineage of teachings on wisdom or the profound view of emptiness via his sacred communion with Bodhisattva Manjushri. Before Nagarjuna’s birth, there were numerous predictions of his coming that were recorded in various sutras, such as the Lankavatra Sutra and so forth. Nagarjuna is also traditionally accepted as one of Lama Tsongkhapa’s earlier incarnations.

According to scriptural sources, Nagarjuna was born to a Brahmin family from the ancient kingdom of Vidarbha in the southern part of India. Upon being presented with the newborn baby, the soothsayer observed auspicious signs of a holy being but also made an ominous prediction that the baby would not live past the seventh day. However, he added that the parents could prolong the baby’s life by up to 7 years if they made offerings to a hundred Buddhist monks. Naturally, the parents obliged and the young Nagarjuna lived to seven years of age. During his seventh year, Nagarjuna’s parents feared for his life and they decided to send him to the renowned Nalanda Monastery, where he met the great master Saraha.

Saraha, a great Indian Mahasiddha

Saraha told Nagarjuna that he could extend his life if he was ordained as a monk and engaged in the meditational practice of Amitayus. The boy gladly accepted and was given the Amitayus initiation, which he diligently practiced. He was thus able to survive past his seventh year.

The following year, Nagarjuna received his novice vows and began his life at Nalanda. He turned out to be brilliant in his studies and quickly became an expert in all the major fields of learning at Nalanda. Saraha, his tutor, also initiated him into the Tantric teachings, first with the initiation of Guhyasamaja, and personally taught him the commentary to this Tantra along with other oral teachings, which Nagarjuna gradually mastered.

When he came of age, Nagarjuna returned to his parents and sought their permission to be ordained. Permission was granted and he returned to the monastery where he was ordained according to the Vinaya by the Abbot of Nalanda and given the ordination name of Sriman (Tibetan equivalent, Palden).

Over the years, Manjushri cared for him as he had done in his previous lives. Once, Saraha requested Nagarjuna’s assistance to provide for the monastery during a time of great famine. Nagarjuna traveled to an island by means of his spiritual powers and he learnt the art of alchemy from a hermit there. Upon his return, he was able to provide for the entire monastery with the knowledge he had gained.

As he grew older, Nagarjuna became so highly respected that he was eventually appointed as the Abbot of Nalanda. Fair governance of the monastery characterized his abbotship and he always ensured that monks who upheld the three higher trainings (discipline, meditation and wisdom) were honored and given due recognition. He was also very strict with errant monks and had no qualms expelling monks who had violated their vows.

However, Nagarjuna was not without his detractors. There was a monk by the name of Sankara who composed a text called Ornament of Knowledge, criticizing Nagarjuna’s teachings in twelve thousand stanzas. There was also a text written by a Hinayana monk, Sendah, who refuted the validity of the Mahayana tradition that Nagarjuna upheld. Nagarjuna easily refuted these two texts along with many other texts that spread wrong views.

Once, while Nagarjuna was teaching to a great assembly, two strange men joined the teachings, bringing with them a powerful scent of sandalwood that permeated the hall. The Acharya noticed the two strangers and asked them who they were. The strangers revealed that they were nagas in disguise and that they were sons of the Naga King Taksaka. They added that they had anointed themselves with the essence of sandalwood so that they could enter into the presence of men without being repelled by their smell. Nagarjuna immediately requested for sandalwood to be carved into an image of Tara and for the nagas’ assistance in building a temple.

The Naga Princes said they would first enquire with their father and promised to revert to the Acharya. The next day, the two Naga Princes returned and sought audience with Nagarjuna, telling him that their father had agreed to help the Acharya, but only if he would follow them to the Land of the Nagas. The Acharya pondered and it dawned on him that traveling to the Naga realm would be beneficial for the welfare of all beings. Therefore, he agreed and was brought to the Land of the Nagas by the two Princes, where he was warmly received and accorded the deepest respect.

Nagarjuna discovered that the Naga King and his subjects were all inclined towards virtue. They made many offerings to the Acharya requesting him to turn the wheel of Dharma, to which the Acharya obliged, much to the delight of the Naga Kings and his subjects.

Finally, the Acharya said he needed to return and the Naga King along with subjects begged him to remain. However, Nagarjuna said he could not stay as he came to bring back the sandalwood, the Perfection of Wisdom Sutra and the Nagas’ assistance in building temples and stupas. The Naga King finally consented when the Acharya said that he might return one day.

Nagarjuna returned to the monastery, bringing with him the Perfection of Wisdom Sutra in One Hundred Thousand Verses, other abbreviated forms of the Perfection of Wisdom Sutras, and several other dharanis. The Acharya also brought back sandalwood and naga clay, and built many temples and stupas with these materials.

When the Buddha taught the Perfection of Wisdom Sutra, it was believed that the nagas took one version back to their realm for safekeeping, the gods another, and the yakshas who were lords of wealth took yet another. The version of the Perfection of Wisdom Sutra that Nagarjuna carried with him were missing the last two chapters, which were withheld by the Nagas in the hopes that he would one day return to teach them further. However, the last two chapters were filled with the last two chapters of The Eight Thousand Verse Prajnaparamita Sutra instead.

With these precious texts, Nagarjuna firmly established the Madhyamaka tradition and spread it all over India. Madhyamaka literally means ‘Middle Way’ and it quickly became the central philosophy of the Mahayana tradition. In order to perpetuate the Mahayana, the Acharya also composed various treatises and commentaries on the Perfection of Wisdom, Buddhist Logic and the Guhyasamaja Tantra.

Once, while Nagarjuna was expounding the Perfection of Wisdom Sutras, six nagas came and formed a parasol over his head to shield him from the sun – a scene which has since been immortalized in traditional depictions of him.

The first half of his name – ‘Naga’ – was derived from his close encounters with these serpentine beings. The second half of his name – ‘Arjuna’ – was given to him because of the precise manner in which he delivered his teachings, likened to the famous archer of the same name in the Hindu epic, Bhagavad-Gita. Thus with both names, he became known as Nagarjuna.

In his lifetime, Nagarjuna had many illustrious students but amongst them, there were four primary spiritual sons and three close sons. The Acharya’s four primary sons were Sakyamitra, Nagabodhi, Aryadeva and Matanga while his three close sons were Buddhapalita, Bhavaviveka and Asvagosha. The Acharya also met another of his foremost students, Chandrakirti, when he was older and said to him,

To my last disciple Chandrakirti, I shall show the ultimate Dharma which is not born.

And the Acharya taught the Sutra and Tantra to this promising student. Chandrakirti would later become highly attained and eventually propagated a view of emptiness called the Prasangika tradition based on Nagarjuna’s Madhyamaka teachings.

Nagarjuna later traveled to the Northern Continent to teach. Along the way, he came across some children playing by the wayside. Noticing one with an unusual countenance by the name of Jetaka, Nagarjuna prophesied that he would one day be a king. Then, the Acharya went on his way and did not return for many years.

By the time Nagarjuna returned, the little boy had grown up and had become the king of a large and powerful kingdom in South India. The Acharya was invited by this king to stay with him and be his tutor. This was the same king to whom Nagarjuna wrote ‘A Letter to a Friend’ and he referred to King Udayibhadra of the Shatavahana Dynasty. The Shatavahanas were patrons of the stupa in Amaravati, where Buddha had first taught The Kalachakra Tantra and which was also close to Shri Parvata, the place where Nagarjuna engaged in retreats and composed many of his great treatises.

Shatavahana Dynasty

King Udayibhadra had a son, Kumara Shaktiman, who was power hungry and wanted to become king. However, his mother told him that he could never become king until Nagarjuna died because the Acharya and the King were deeply connected.

His mother then told him to ask the Acharya for his head and since he was a Bodhisattva, he would undoubtedly consent. Nagarjuna did in fact agree, but Kumara could not decapitate him with a sword. Nagarjuna then revealed that in a previous life, he had killed an ant while cutting grass. As a karmic result, his head could only be cut off with a blade of kusha grass.

Kumara went on to procure kusha grass and decapitated Nagarjuna. It is said that the blood from the severed head turned into milk and just before dying, the Acharya said,

Now I will go to Sukhavati Pure Land, but I will enter this body again…

Kumara disposed of Nagarjuna’s head a great distance away from the body, but it is said that the head and the body are coming closer together each year and will eventually rejoin; when this happens, the Acharya will return and teach again. According to traditional accounts, Nagarjuna lived for 600 years.

Much later, when Lama Tsongkapa asked Manjushri if he could rely on Chandrakirti’s text in order to comprehend Nagarjuna’s view, Manjushri replied that Chandrakirti’s purposes in appearing on earth was to clarify Nagarjuna’s excellent view. Manjushri then added that Lama Tsongkapa could have full faith in Chandrakirti because he had clearly understood Nagarjuna’s complete view of emptiness.

Lama Tsongkapa finally gained full direct perception of emptiness through his study and meditation on Buddhapalita’s text, which was praised by Chandrakirti who shared the same view. Then, Lama Tsongkapa infused his own writings and teachings with the same, based on his own exhaustive study and divine teachings from Manjushri.

It is said that those who follow Lama Tsongkapa’s writings and lineage would be blessed by Manjushri to gain quicker realizations of emptiness. Thus, Dorje Shugden arose as a Dharma Protector to assist and protect this special uncommon lineage. That is why Dorje Shugden wears the round yellow hat, which is a physical representation of Nagarjuna’s view that he had sworn to protect.

Arya Chandrakirti, one of Nagarjuna’s foremost students

Thus, Nagarjuna is remembered and revered as the founding father of the Mahayana Tradition. The Prajnaparamita Sutras recovered from the realm of the nagas form the doctrinal basis of Nagarjuna’s Madhyamaka or Middle Way view. Its philosophical view quickly became the basis from which innumerable practitioners, yogis and great masters achieved direct perception of emptiness of inherent existence, which is known as Shunyata in Sanskrit. Realization of emptiness and Bodhichitta are the means from which a practitioner becomes fully enlightened. Therefore, the study of the Perfection of Wisdom texts and Madhyamaka from an integral part of Tibetan monastic curriculum and the doctrinal basis for contemplation and practice.

References:

1. Lobsang N. Tsonawa (1984), Indian Buddhist Pundits
2. New Delhi. Library of Tibetan Works and Archives.
3. Berzin Archives

The Origins of Manjushri

The lineage of Manjushri can be traced back to the time of Buddha Shakyamuni who, in the sacred text of the Avatamsaka Sutra, mentioned that Manjushri’s actual identity is the Buddha Nageshvaraja who achieved enlightenment many eons ago in a different world system.

Of the eight great Bodhisattvas – the close sons of Buddha Shakyamuni, Manjushri is revered as the most senior; the foremost Bodhisattva who embodies the perfection of Wisdom in the Buddhist pantheon. Reading through the scriptures, one will note multiple instances where Manjushri initiates many teachings just by asking a question of Buddha Shakyamuni.

Within the Gelug refuge tree, Manjushri stands as the main lineage master of both the Kadam and Gelug schools, beginning with the Buddha Vajradhara himself and continuing in an unbroken line of enlightened masters – a pure source of unadulterated dharma, undeviating from the Buddha’s teachings.

Within the merit field, Manjushri also appears as the leader of the lineage of Pervasive View, the patriarch of Arya Nagarjuna who founded the Middle Way and the Mahayana school of Buddhism. The word “Pervasive” means that this view is free from extremes and is unbiased; it is objectively based on benefit and takes no sides. “View” refers to the correct view of all phenomenon and the Dharma. This school of thought emphasizes the methods of memorization, understanding, debate and contemplation to realize in depth the meaning of the Buddha’s words of wisdom.

Within Tantra, Manjushri is a lineage master of many tantric texts and lineages, predominantly those of the father tantras such as Guhyasamaja. For instance, Manjushri takes on the form of Yamantaka who is the Opponent of the Lord of Death, and whose tantric system focuses on transforming one’s gross and subtle consciousness into qualities of enlightenment. The Yamantaka Tantra is the only tantra that promises salvation within a single lifetime for those who have committed the five heinous crimes: drawing blood from a Buddha, killing an Arhat, killing one’s mother or father, and creating schism within the Sangha community.

Just like the process of turning dirt into diamonds, the practice is arduous and even dangerous, but promises to grant enlightenment within the shortest possible period of time based on one’s karmic dispositions. As we enter the last few hundred years of the reign of Buddha Shakyamuni’s teachings, Yamantaka’s blessings continue to remain potent, thus allowing sentient beings to purify their misdeeds and gain the necessary attainments to achieve enlightenment through his practice. Such is the power and blessings of Manjushri in this day and time.

The Father of All Buddhas

Mahasiddha Geshe Tsultrim Gyaltsen

In many stainless tantric texts, Manjushri is praised as the Father of All Buddhas. This does not mean that Manjushri is the biological father of all Buddhas; rather, it means that the wisdom energy that he embodies is necessary for one to achieve enlightenment.

The Buddhas are considered to be the perfection of two collections – Merit and Wisdom, with Manjushri serving as the Father (Wisdom) component of enlightenment. Thus, it is clear that Manjushri is an essential part of one’s spiritual practice. The great Mahasiddha Geshe Tsultrim Gyaltsen of Ganden Monastery once expounded that:

Enlightenment is not possible without Manjushri.

Again, Manjushri above does not refer to the deity but to what he embodies: Wisdom.

The realization of Wisdom arises from study, contemplation and practice. With time and consistency, knowledge, combined with intense contemplation and put into practice gives rise to realizations. The more we realize, the less ignorance there is in our minds. Hence, that is why there are ten levels of Bodhisattvahood: the more we realize, the less clouded we become and the greater our attainments.

How Understanding Relates to Manjushri

The 21st century has blessed us with education and spoiled us with an array of convenient technology. With such convenience comes distraction from spiritual practice. As humanity looks further outwards for happiness and fulfillment, it becomes ever more unattainable. Why?

Happiness, fulfillment, peace and harmony are inherently within us but are clouded by negative habits and past karmas from a different time. Convenience and the consequent distractions are the outer karmic formation of obstacles, while the inner karmic formation of obstacles arises through laziness, a desire for comfort, delusions, and wrong views.

Modern education builds one’s IQ while developing one’s EQ and human sensitivities. There are many levels of education and each level enables us to learn and develop our character and personality with time. With this foundation, there is a possibility for us to tap into our spiritual selves and evolve from there.

Thus, the very foundation of thinking, logic and reasoning correlates with what Manjushri represents. His practice is essential because by propitiating Manjushri on a daily basis, outwardly we are able to clear the obscurations within our mind, thus enabling us to see clearly who we are and where we are going. At a deeper level, his practice provides a source of inspiration, power and fuel for one’s spiritual journey.

Having understood the concept of Manjushri, we shall now delve into the various aspects of Manjushri which we can tap into to achieve our highest potential.

Manjushri as Guru

Large Manjushri Thangka unveiled in Tibet

Throughout time immemorial since the advent of Buddhism, Manjushri has manifested in many forms both celestial and mortal, animate and inanimate, to guide all sentient beings out of the cycle of transmigration. He has taken on the form of Bodhisattvas, Mahasiddhas and even ordinary beings, as if in a drama, to suit the propensities of each and every individual.

In the Mahayana Tradition, an important aspect of Manjushri is that of the Guru, who guides the spiritual aspirant onto the path of practice and realization. Manjushri, in his various forms, has been the Guru of many prominent masters of ancient India and Tibet. He “saved” Bushuku or Shantideva from being jeered at by members of his entire monastery; he manifested to Je Tsongkapa throughout his life, giving guidance and direction; he even manifested as a poor lady with a child in Five Peaked Mountain (Wutaishan) to teach modesty and humility.

The role of the Guru, regardless of whether the spiritual aspirant spends every waking moment with him, or just one teaching occasion, is a key factor in opening one’s seeds of enlightenment. With the sincere efforts of the spiritual aspirant, the Guru is able to guide and expedite the achievement enlightenment within a short span of time, as compared with that of a Sravaka.

Within the snowy lands of Tibet, Manjushri has manifested three times to turn the Dharma wheel, first as the great teacher-yogi Longchenpa, a Nyingma master of both Sutra and Tantra. His major work, the Seven Treasures, contains 600 years of the Buddha’s teachings and he was a crucial link between the learning of Sutra and Tantra. Longchenpa established the Dzogchen teachings which are still widely practiced today within the Nyingma school.

Sakya Pandita

The second manifestation of Manjushri in Tibet was the great Sakya Pandita Kunga Gyaltsen. His coming was foretold by many great masters including Guru Rinpoche. At a young age, he spoke in Sanskrit and could recite the texts from memory without ever having laid eyes on them.

With due diligence, he reenacted the Vinaya, the code of conduct of Buddhism and widely preserved and proliferated the Sutric and Tantric teachings. Sakya Pandita was the father figure of the Sakya school and the teachings of Lamdre originated from him.

The third turning of the Wheel of Dharma in Tibet by Manjushri was through Je Tsongkapa Lobsang Drakpa himself. Born amidst auspicious omens, Lama Tsongkapa dedicated his entire life to the preservation of the Dharma, especially the Vinaya, Sutras and Tantras, during a time when the Dharma had degenerated in Tibet.

His views and cohesiveness in the Dharma silenced a nation of false orators and reestablished the Banner of Victory in Tibet. His deeds spread far and wide, to China, Turkestan, Mongolia and even to the Land of the Aryas – India. Subsequently, Ganden, Drepung and Sera monasteries became the beacon of light and hope for those who wished to study and contemplate on the teachings of Buddha Shakyamuni.

Je Tsongkapa further united the Tibetan nation with the Grand Prayer festival (Monlam Chenmo) by making vast offerings to the Buddhas at Jokhang Temple day and night during the month of Miracles. Such was his fame and glory and through his works, the essence of Dharma is preserved until today.

Evidently, the manifestations of Guru Manjushri are innumerable, as Manjushri further emanates as disciples, geshes, humble monks and yogis in order to undertake the tasks of a Guru. But to cite the three main figures to invoke one’s faith is as necessary as feeding oneself to avoid starvation.

If we have pure view and faith in the Buddha Dharma, it is not difficult for us to see the outer Guru Manjushri, whose work invokes the inner Guru Manjushri, so that we can realize the Secret nature of Manjushri which is total enlightenment.

Manjushri the Yidam

From the assembly of meditational deities who exist to tame and set our minds on the path of fruition, Manjushri also appears in different forms and aspects according to the time, people and dispositions. He manifests as a Yidam in all four classes of Tantras to suit the needs of practitioners.

In the Kriya Tantras, Manjushri appears at the entry level to overcome difficulties for the practitioner in order to set their minds on the path of spiritual practice. These manifestations arise in different forms, each enacting different activities ranging from destroying terminal diseases, plagues and sicknesses to overcoming mundane problems of poverty, unhealthy relationships and more. The list goes on.

With the practitioner’s problems on their way to resolution, the next class of tantra, the Charya Tantras, kicks into play. Here, Manjushri creates conducive conditions for spiritual growth, bringing resources and clearing obstructive factors in order for us to ground ourselves in Buddhist study and practice. In the intermediate and advanced levels, practitioners develop the views and realizations of Renunciation and the Bodhi Mind with Manjushri’s assistance.

The third class of tantra is the Yoga tantras, which prepares the practitioner’s body and mind for the Highest Anuttara Yoga Tantra teachings. Manjushri manifests as the ferocious Yamantaka, complete with many hands carrying various weapons and legs trampling on different forms of opposing forces. At this point, the practitioner’s devotion to the Guru has to be firm like a rock, and his understanding of the Lamrim has to be deep in order to engage in this sacred practice, which propels the practitioner towards enlightenment in the swiftest manner possible.

Manjushri the Protector

Dorje Shugden statue in Trode Khangsar

As with all things in life, we need security, assurance and a guiding hand to help us move in the right direction. Dharma protectors in general protect the Buddha Dharma from all forms of destruction; they protect the Gurus and lineage masters as they are holders of the Dharma; they protect monasteries, nunneries and all forms of Dharma institutions as they are seats where the Dharma will flourish; they protect practitioners of the Dharma because all of us have the potential to gain Dharma realizations.

Dharma protectors guard the practitioner’s three doors – body, speech and mind – so that we may avoid transgressions which will slow down our progress towards enlightenment. Once again, Manjushri manifests as different dharma protectors to guard different aspects of the Dharma. For instance, Four-Faced Mahakala guards the Heruka tantras, while Dharmaraja Kalarupa guards the Lower Scope of the Lamrim as well as the Yamantaka Tantras.

Manjushri in the form of Dorje Shugden manifests as a Dharma protector of Je Tsongkapa’s teachings, to preserve the lineage and the practitioners who have entered into the teachings of the Second Buddha Je Tsongkapa, who is also none other than Manjushri.

As Dorje Shugden, Manjushri uses skillful means to guide sentient beings to enlightenment. The four emanations of Manjushri Dorje Shugden bestow activities of pacification, increase, control and wrath to bless sentient beings with animate and inanimate resources, thus fulfilling their secular and spiritual needs. In doing so, as more and more people are set on the path of realization, the Dharma grows in terms of study, contemplation and practice.

From Manjushri, we realize the need for compassion. From Manjushri, we realize the need for skillful means and protection. From Manjushri, we realize and achieve wisdom. Hence, Manjushri is most relevant and prevalent in spiritual practices for the people of today. This does not mean the other Buddhas and Bodhisattvas are not useful but rather the time and disposition of beings today need Manjushri more.

To Lama Dorje Shugden,

In places where people are wild and untamed,
You assist and protect me. You show reasons for them to turn
Their minds around towards the dharma.

When I have no money, food, medicine or housing,
You provide everything for me. And what I need your provisions grow
And increase with time. You show me the six paramitas continuously.

When I am depressed, sad and lose hope,
You assure me of your presence, your blessings and your friendship
Lifting my spirits. No friend can be better than you.

When I have been abandoned by others who are not real friends,
You are my real friend, confidant and inspiration. You show me a
Friendship that is super worldly and at the same time worldly.

When I am afraid, attacked or have been cheated,
You replace what has been taken, reassure me and
Advise me to continue. You give with love, abundance and no agenda.
You give solely to benefit.

You are my Buddha, my yidam, my Guru, my protector and my
Complete source of blessings. By relying on your rituals, mantras, prayers and puja,
I can always create a powerful Vajra Manjushri link to you that will extend
To future lives.

May I never be separated from you in this and future lives.
Bless me to gain real genuine bodhicitta, love, forgiveness,
Compassion and skilfull means.

You give me purpose, goals and visions that surpass anything
We can be attached to or be tricked by in samsara. Nothing we have attachment
For in samsara can hold light next to your advice and your goals for us.
I trust you and surrender my attachments to your goals and advice. Which are
Meant for my benefit.

Bless me to have entourage, sponsors, help, assistance and
Many auspicious signs from You. Follow me like a shadow to the body.
Never abandon me when my mind occasionally turns negative and
Keep me close to you. Let me always have close contact, signs and omens from you.
You are no other than the Gentle Lord Manjushri in a worldly form to rescue me.

I love you as I have not loved anyone else. I trust you because you will never disappoint me.
I believe in you because you abide in pure compassion and powerful abilities.
I will never choose anything or anyone in samsara over you. You never ask me to choose, but I am just expressing your nature and the reasons for my choice.

Your presence, blessings and existence is permanent without permanence whereas the friends and objects I am attached to do not last and in the end have to be abandoned or leave. I am left in despair even before they leave. But your presence is promised till the 1,000th Buddha appears. I choose you and your ways Lord Protector.

I hold you close to me. You are more precious than diamonds, gold, money, rich friends, foods, travel, palaces, fame and reputation to me as your nature is fixed yet changing. I will remain loyal and devoted to you above anything because it is so rare to find such a support such as you in this degenerate age.

Hold me close. Love me. Protect me. Bless me. Watch over me and my loved ones. Show me swift action to tame my and other’s mind. In return I promise you to work compassionately and skilfully towards the benefit of others. I promise you to develop in this life compassion, love and wisdom so I may rank among the highly skilled beings that take birth for others. Bless me to be so and not be afraid. As fear arises from ignorance and not the state of our goals.

I must and will realize you are far better to cling to than children, parents, husband, wife, partner, friend, sponsor, confidant and any relations I deem to have, have had or will have. By resolutely alliancing myself to You, I will in fact benefit those I have wrongly or conceptually clung to. Bless me to realize and immediately enact this attitude.

May I gain your wisdom mind that is equal to the attainments described by Nagarjuna and Lam Rim. May I not be stuck in the quicksands of samsara and my tight mind anymore. All sufferings, problems, delusions, and their results arise from my clinging to the wrong objects time and time again. Finally I have found the right being to rest my mind with and this being is no other than You.

Om Svasti!

composed by the current incarnation of Tulku Drakpa Gyeltsen
May 25th, 2013

In his youth, he traveled to Tibet, enrolled into Tashi Lhumpo monastery and began his monastic curriculum. In 1660, The Great Fifth Dalai Lama bestowed the title ‘Jaya Pandita’ upon the young monk on the auspicious occasion of his ordination. He practiced Yamantaka, White Umbrella and Guhyasamaja as his yidams and delved into the studies of the great treatises while studying the medical treatises. He had some of the greatest Tibetan masters of his time as his spiritual mentors, including of course the most illustrious Tulku Drakpa Gyeltsen.

He would later return to Mongolia and spend the rest of his life translating a great number of important Tibetan texts into Mongolian. Jaya Pandita himself was a great linguist and being exposed to the technical sophistication of the Tibetan written language inspired him to revise the Mongol alphabet. He made the Mongol written language phonetically more accurate and this would become the genesis of an independent literary tradition.

Due to political reasons, the written records of Tulku Drakpa Gyeltsen was tempered or wiped out in Tibet. However, one of the few surviving documents that details the life and writings of Tulku Drakpa Gyeltsen were preserved amongst the written works of Jaya Pandita. During Jaya Pandita’s lifetime, much of the profound teachings of the Gelug order were being transmitted into Mongolia. Hence, the story of Tulku Drakpa Gyeltsen’s transformation into Dorje Shugden, the Protector of the Gaden tradition fired the popular imagination of the Mongol scholars.

Part of the collection of Jaya Pandita’s works includes the popular genre of biographies of Tulku Dragpa Gyeltsen and his previous incarnations. Thus, these biographies link Dorje Shugden closely to his illustrious previous lives. Also, these texts explored the most secret, mystical side of Tulku Dragpa Gyeltsen, revealing for example some of the visions that this teacher had even when he was still very young.

Later, Lobsang Tamdin analysed the meaning of a prophecy that Tulku Dragpa Gyeltsen had received from Panchen Lobsang Chokyi Gyeltsen – that as soon as Tulku Dragpa Gyeltsen passed away, the Chinese emperor came into the world. This became a clear indication that the Emperor Kang Xi of the Qing dynasty was none other than the incarnation of Tulku Dragpa Gyeltsen. He also became famously known as an emanation of Manjushri, with specifically close connections to Wu Tai Shan in China, the abode of Manjushri.

By these writings, the initial diffusion of Dorje Shugden’s practice in Mongolia is inextricably linked to the popularity of these texts. Unfortunately, this tradition of recognizing Dorje Shugden on the basis of his previous lives came to an end in the 19th century.

More unfortunately, many scholars today fail to reference these early sources in their contemporary discussions of Dorje Shugden, often leaning more towards the recent discussions of him as a spirit than relying on the texts of old which had earlier pointed clearly to his enlightened nature.

The legacy that Jaya Pandita left behind after his demise was not restricted to the literary tradition alone. In fact, he also founded an important monastery in Mongolia and four other monastic colleges.

There were so many procedures and we had to submit many documents to different places in order to obtain the visa. Everything went smoothly and during our interview with the immigration officer, he suddenly offered me a multiple-entry visa so that I would be able to travel in and out of the country easily. My husband and I were very surprised; we never knew that there was even such a thing as a multiple-entry visa. We had expected to get only a single-entry visa.

This multiple-entry visa made things much more convenient because it enabled me to travel to other countries for work and to go home to my own country. I said a big thank you to my Lama for his love and care, and did a thanksgiving serkyem offering to thank Dorje Shugden for clearing all obstacles so that I could obtain my visa without any problems.

Throughout my first pregnancy, I was very worried and nervous about the delivery. Since I was very young, I have always been very scared of pain; I would even avoid an injection if I could! Giving birth to a baby – be it by natural childbirth or by Caesarian – is a very big thing and I was very scared.

My Lama again kindly advised me to chant Dorje Shugden’s mantra daily and blow onto my stomach after I finished chanting for the benefit of the baby. I did this everyday, and during my pregnancy, the usual migraines I suffered disappeared and I suffered no sickness, headaches, flu or fever (which I usually get once every few months). I only had a little vomiting after meals, which is normal during pregnancies.

My Lama also gave me advice on what to do during my labor and the visualizations I should do. He told me to not worry, not to be scared of the delivery, and that everything would be fine.

On the day of the delivery, I went through all the procedures without any problem. Even as the baby was moving down, which caused pain in my back, it was still at a level of pain I could bear. I followed what my Lama had advised me: I thought about my Lama and Dorje Shugden as one and chanted Dorje Shugden’s mantra. I visualized that any pain experienced by the people I knew would come to me and that I could absorb their pain so that they may be free of suffering. I thought about this again and again, starting with the people who are close to me, and moving on to include strangers.

Finally, the baby moved down and came out by natural delivery. I was conscious throughout the birth and knew everything that happened. I just felt very weak (as I was not allowed to eat for a whole day in case there was an emergency and I needed to go for an operation.)

My baby was born healthy and well. I chanted Manjushri’s mantras and blew on her mouth and ears right after she was born, as advised by my Lama. I stayed at the hospital overnight and was allowed to go home the very next day with my baby. My baby was easy to take care of throughout her infancy and hardly ever cried unless she was hungry. She was blessed by Dorje Shugden.

I’m very grateful to my Lama and my Protector. They have protected me and my family, and have helped me during difficult times, to make sure everything went smoothly. Their love and care towards us are unending and they really benefit all beings.

~ Winnie Wong ~

Without me even knowing, Dorje Shugden has always watched over me and my family. Since 1996, my mum has been a Dorje Shugden practitioner and even though we had a 3-feet statue in the house, I never knew who it was as my siblings and I were told it was Manjushri!

It was when I was 17 that I had done my first Dorje Shugden retreat and during that period I was in the middle of doing my A-levels at a local college. Studying at that local college was a decision made based on the result of a Dorje Shugden divination. After graduating from an international school, I was given the choice of studying in the school’s 6th form, in a boarding school in England or at a local college. Obviously wanting to remain in the same school (with the same friends) or to jet-set over to England were very favourable choices for me, but at that time my family was not in a good financial situation, and choosing those options would’ve put a heavier strain on my parents.

The divination came out stating that I should pursue my pre-university course in a local college, and so following the words I left the bubble of an international school to a college where half of the student population was on government scholarships. Prior to entering the college, I never had any friends who were from local schools and those that I mixed around with were from the same social circle and social class, where our school fees per month were double the minimum wage.

I entered the college 2 weeks late, as I tried dragging my holiday on for as long as possible, and I walked into a class full of studious faces staring at me as if I had a booger on my face. I was asked to introduce myself in front of everyone and so I shyly muttered, ‘Hi, my name is Lily and I just graduated from the International School of Manila’. I realized that as I spoke, everyone was looking at each other, whispering and looking a little amused.

During lunch, I talked to some of my classmates and they kept asking questions regarding my life as if I was from a different country. After what seemed like an interview, one of the guys asked me politely how much my school fees were and after I told him he replied, ‘My parents don’t even make that much in a year’. His reaction hit me really hard as I realized that every single one of my classmates was not from the city and had worked really hard to get the scholarship to study where I thought was ‘such a piece of crap’.

I spent the next 2 years surrounded by down-to-earth, innocent (in a sense that they haven’t been corrupted by social politics) and really kind people. Those two years took me out of a silver-spoon-fed bubble and showed me people of my generation who reminded me of where my parents came from. Through a paralleled comparison, it reminded me of how hard my dad had to study to be able to provide what he can today.

With all outward things stable (finances, family etc.), I believe that our personal attitude and personality might be an obstacle that would probably be the hardest to overcome. We pray that we might get this car, get this job or get this grade, but never pray that we will be nicer, less angry or less miserly.

Like I wrote above, I feel that my life has been pretty smooth. However, I strongly feel that Dorje Shugden has shaped my personality to what it is today, and had I gone down a different path, I would most probably be someone quite spoilt, arrogant and obnoxious. I might not even be attracted to the Dharma or volunteer in charitable work like I do now.

It might be that some readers of this testimonial will find it silly that such a subtle impact is the one that I’m writing about, but if that divination has influenced me to becoming who I am today, i.e. being open and attracted to Dorje Shugden’s practice and actively promoting it, then I feel that it is worth mentioning.

~ Anita ~

Bearer of the Wisdom Sword

Dorje Shugden is a sublime emanation of Venerable Manjushri, Buddha of Wisdom. Highly attained masters like Mahasiddha Tagphu Pemavajra, Kyabje Pabongkha Rinpoche and Kyabje Trijang Rinpoche have mentioned this in their teachings and written works.

Venerable Manjushri’s name is a combination of ‘Manju’, which means gentle and ‘Shri’, which means brilliance. Therefore Manjushri literally means ‘Gentle Brilliance’.

Manjushri is really a fully enlightened being and has manifested as the Bodhisattva student of Buddha Shakyamuni. In the Sutra Revealing the Abode of Manjushri, Buddha explains that in the remote past, Manjushri attained full Enlightenment in his pure land as a Buddha called Tathagata Lamp of the Nagas. In the same Sutra, Buddha also describes how Manjushri manifests countless emanations to help sentient beings in many worlds and planes of existence.

Although Manjushri appeared as a disciple of the Buddha, he had great power himself to help sentient beings. Sometimes people would come to Buddha for help and advice but Buddha would refer them to Manjushri because they had a stronger karmic link with him. Some had such a strong connection with Manjushri that through his blessings and skill, they were able to develop very powerful realizations.

Thus, Manjushri features extensively in the scriptures of the Sutra and Tantra teachings. In the form of a Yidam (meditational deity), Manjushri appears as a 16 year-old youth wearing the six ornaments of a Bodhisattva.

He carries the fiery sword of wisdom in his right hand that he brandishes against the darkness of ignorance. In his left hand, he holds the stem of a lotus that blooms with the Perfection of Wisdom scripture resting on it.

Both the sword and the scripture denote Manjushri’s ability to bestow wisdom as a means to liberate sentient beings. Thus, Dorje Shugden closely resembles Manjushri, by holding up in the air a flaming sword of wisdom.

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

What is a Dharma Protector?

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

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

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

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

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

Why are Dharma Protectors so important?

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

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

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

Why does Dorje Shugden look so fierce?

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

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

Is Dorje Shugden a spirit or demon?

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

Has Dorje Shugden emanated as other forms before?

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

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

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

There are five principal emanations of Dorje Shugden:

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

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

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