He was born during the 19th century. Like many great masters, he had a very early start in Dharma and took the lay vows at the mere age of 7. Naturally, the ordination vows followed which he took when he was 17. They were granted to him by his teacher Ngawang Kedrup.

He then proceeded to take tutelage from some of the most eminent Lamas of his time which included the 10th Dalai Lama Tsultrim Gyatso, the 4th Panchen Rinpoche Tenpa Nyima, and the First Trijang Rinpoche Jangchup Chopel (1756-1838) who also happened to be the Ganden Tripa at that time. After completing his studies in Tibet, Rabjampa Ngawang Lobsang was styled Kurey Kenpo Nomonhan and returned to Mongolia.

It is particularly interesting to note that the collection of Rabjampa Ngawang Lobsang’s works contains a number of Dorje Shugden related materials, one of which is a Panchen Sonam Dragpa’s biography, followed by an account of the precious incarnations of Dorje Shugden. This tallies with the account found in Buton Rinpoche’s biography. This account clearly explains that Panchen Sonam Dragpa was famously known to be an incarnation of the masters Buton Rinchen Drup and Shakya Shri.

Besides this, Rabjampa Ngawang Lobsang had a set of unique works credited under his name including writings on Tara’s Tantra, a number of hagiographies and various other Dorje Shugden ritual texts which have been included in the Dorje Shugden Pe Bum. Many highly attained Gelug masters, including Pabongkha Rinpoche, would later make significant references to his works, especially with relations to Dorje Shugden.

Within his work, Rabjampa Ngawang Lobsang clearly states that it was Pehar who requested Panchen Sonam Dragpa to arise as a Dharma protector, as well as various evidence, accounts and reasonings that Dorje Shugden is an enlightened being who specifically swore to protect the Gelug lineage.

For example, he mentions in particular, how Panchen Sonam Dragpa fulfilled the requests made to him by Pehar, in his later incarnation as Tulku Dragpa Gyeltsen when he arose as a Dharma Protector. This is yet another piece of evidence that disproves the claims of modern day scholars that Dorje Shugden is but a recent invention by Pabongkha Rinpoche.

It is interesting that such scholars would have omitted such significant texts by these great masters and asserted that there were not many great old masters who supported Dorje Shugden.

Like most high incarnations, this 8^th Rongchen Rinpoche met with a very early start in Dharma. Kunkyen Jamyang Shepa first recognized him as the reincarnation of Rongpo Choje and named him Lobsang Trinley Tenpa. He was bestowed his initial ordination vows by Je Kongchog Monlam at the age of seven after which he was given the Getsul ordination a year later when he was eight.

While the monastic education is a vigorous one, Kirti Rinpoche was already studying the classes at the feet of many great masters from the mere age of 11 and excelled in them. He was fully ordained as a monk at the age of 24 and a year later, at only 25, he founded a new monastery in Ngapa and established himself there.

A debate and tantric college owed its existence to this eminent lama. Many monasteries in Amdo and Mongolia were graced by visits throughout his life and he became known too for creating a remarkable number of monasteries – both tantric and debate colleges – including for example, Ngaba Monastery, Tagtsang Lhamo Loseling Collect and Tagtsang Geden Tashi Kyil.

Many rituals for many protectors were written by Eighth Kirti Rinpoche and among his many notable literary accomplishments were the life entrustment rituals he composed for the Dharma Protectors Setrabchen and Nechung, as well as rituals for Tsangpa, Karma Vajra. The ritual of most interest is an initiation manual he composed for Dorje Shugden, called Dorje Shugden Gyi Jenang Chetsul, which details the method of initiation for Shugden.

It is also said that the previous incarnation of Kirti Rinpoche had such strong connections to Dorje Shugden that people in the area would specifically consult and ask Kirti Rinpoche for advice and protection. People would travel specifically to seek him for initiation of Dorje Shugden.

An account written by a Lobsang Tayang tries to trace the origins of this particular Jenang composed by Kirti Rinpoche. It is said that an earlier incarnation of Kirti Rinpoche had also had close connections with Dorje Shugden would who give him clear instructions and promised to protect colleges associated with him.

Later, as he was dying, Kirti Rinpoche passed this initiation an Alag Chojor and instructed to keep the lineage going. By certain requests, this initiation continued to be passed on – records trace that it was passed an Amdo lama known as Vajracharya Chogtrul who then bestowed the initiation to his own students in his own monastery.

Some more contemporary scholars have suggested that the Dorje Shugden practice was proliferated greatly in the late 19th century. It has been further surmised that the diffusion of the Dorje Shugden practice was on the basis of a minor deity but this summary is clearly mistaken.

There is evidence to suggest from this initiation composed by Kirti Rinpoche and the accolades used, the status of Dorje Shugden was definitely being promoted beyond that of a minor worldly protector. Case in point, the title of the initiation manual uses the term “special emanated Protector of the Doctrine of the Second Conqueror Manjunatha”, a very clear indication of the prominent status that this protector held within Tsongkhapa’s lineage.

Another notable aspect of this initiation and other significant works of Kirti Rinpoche are praises he included in his writings to Panchen Sonam Drakpa. Closer study of his writings indicate that Kirti Rinpoche recognized the connection between Dorje Shugden and Panchen Sonam Drakpa – this is especially significant because the core of many major monasteries’ curriculum are based the works of Panchen Sonam Drakpa.

These works continue to be studied today in Drepung Loseling and Gaden Shartse and form the basis of every Geshe’s studies and degrees. This tradition of following these texts can thus be traced back to this time – or even further – which clearly disproves certain scholars claims that Dorje Shugden is propitiated only as a worldly deity and not as an enlightened teacher in his own right.

Further, according to the text Some Historical Accounts of the Secret Activities of Lamas, Gods and Protectors, the proliferation of Gelugpa monasteries and colleges in Mongolia arose as a result of direct advice from the oracles of Setrapchen and Dorje Shugden. According to such accounts, the adherence to specific curriculum, especially that of Panchen Sonam Dragpa, was another important reason in starting up the new colleges. Again this proves the central part that Dorje Shugden – as a later incarnation of Panchen Sonam Dragpa – played in the creation of these monasteries.

What is more interesting is that this remarkable initiation text composed by Kirti Rinpoche is actually a divergence from the lineage derived from Dakpo Dorje Chang and Pabongka Rinpoche. It seems that while the initiation still finds its roots from what was being practiced in Central Tibet, a a new approach was created outside of Tibet and would later spread to Mongolia.

Unfortunately, the works of Dorje Shugden from Central Tibet overshadowed this rare text and lineage and it was not been paid much attention in recent times. It does however, provide us sound evidence that the practice of Dorje Shugden had taken off in various directions, being spread and proliferated by Lamas outside of the central, more famous lineages of Tibet.

Drakpa Gyeltsen was born in 1619 in Tolung Gekhasa (stod lung gad kha sa) into a noble family by the same name as the village. His family had previously produced the Twenty-fifth Ganden Tripa, Peljor Gyatso (dga’ ldan khri pa 25 dpal ‘byor rgya mtsho, 1526-1599). His mother was called La Agyel.

He was a candidate for the recognition of the rebirth of the Fourth Dalai Lama, Yonten Gyatso (ta la’i bla ma 04 yon tan rgya mtsho, 1589-1616), but was passed over. The Fourth Paṇchen Lama, Lobzang Chokyi Gyeltsen (pan chen 04 blo bzang chos kyi rgyal mtshan, 1570-1662) instead recognized him, at the age of six, as the reincarnation of the Fifteenth Ganden Tripa, Paṇchen Sonam Drakpa (dga’ ldan khri pa 15 pan chen bsod nams grags pa, 1478-1554).

Paṇchen Sonam Drakpa himself was the reincarnation of Duldzin Drakpa Gyeltsen (‘dul ‘dzin grags pa rgyal mtshan, 1374-1434), a close disciple of Tsongkhapa. With the recognition, the Paṇchen Lama gave him his novice vows and the name Drakpa Gyeltsen.

Drakpa Gyeltsen studied with the Paṇchen Lama at Drepung Monastery, living beside the Paṇchen Lama’s other disciple, Ngawang Lobzang Gyatso, who had been chosen as the Fifth Dalai Lama (ta la’i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617-1682). He lived in the Upper House, and so carried the title “Zimkhang Gongma” (gzims khang gong ma).

He studied with notable lamas of Kyormolung (skyor mo lung), Rawato (rwa ba stod) and other monasteries as well, and practiced at Olkha Cholung (‘ol dga’ chos lung) and Ribo Gephel (ri bo dge ‘phel). Sources on his life contend that in his youth Drakpa Gyeltsen was as sought-after as the young Fifth Dalai Lama, the two of them together presiding over the Lhasa Monlam, their thrones places side by side.

The circumstances around his death are a large part of the legend of the deity Dorje Shugden (rdo rje zhugs ldan). Although causes and motives for his death — he was discovered in his quarters with a kata stuffed down his throat — vary considerably, it does appear that Drakpa Gyeltsen’s reputation inspired considerable jealousy among the Dalai Lama’s supporters, and there were several highly placed officials who wished him ill.

According to Dungkar and his sources, Drakpa Gyeltsen was murdered by Nangso Norbu (nang so nor bu), the brother-in-law (sku mched) of the regent of Tibet, Sonam Chophel (sde srid / zhal ngo bsod nams chos ‘phel, 1595-1658). The deed took place on the thirteenth day of the fifth month of the fire-snake year, 1656, a year after the Fifth Dalai Lama returned from Beijing with considerable new authority in the control of Tibet.

Following his death a silver reliquary was constructed and installed in the residence at Drepung, but this was destroyed following the claims that Drakpa Gyeltsen had been reborn as an evil spirit.

In other tellings, Drakpa Gyeltsen killed himself via the same method, weary of foiling attempts on his life by the Fifth Dalai Lama’s faction. He instructed his disciples to burn his body, and predicted that the smoke from his funeral pyre – if he was innocent of all accusations made against him by his enemies were false – would rise straight into the sky and form a menacing black cloud in the form of an open hand. When this occurred, the disciples prayed to their deceased teacher that he not leave the world but remain and take revenge on the Dalai Lama and his supporters.

Soon after, the story goes – and there are many stories, most of which, based on the art-historical evidence, seem to be quite late, possibly even early twentieth-century – all sorts of calamities befell the residents of Lhasa and the region: diseases, deaths, and crop failures. The Fifth Dalai Lama was unable to eat his noon meal in peace, as dishes would mysteriously overturn.

The Tibetan government enlisted the aid of either a Sakya or a Mindroling hierarch, who attempted to destroy the evil spirit that was identified as being causing the disruptions by means of a fire ritual (sbyin sreg). The attempt was unsuccessful, and the Tibetan government instead beseeched the spirit to protect, rather than harm, the Geluk tradition.

Alternately, having taken his own life, Drakpa Gyeltsen was reborn in a god realm and came out of his own benevolence to protect the Geluk tradition as the deity Dorje Shugden (rdo rje shugs ldan), also known as Dogyel Shugden (dol rgyal shugs ldan), a deity around whom considerable controversy has raged in recent decades.

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.

Great Scholar and Spiritual Master of the Dalai Lama

In 1478, a special child was born in Tsethang, in the Lhoka region of Central Tibet. He grew up to become known as the great scholar, Sonam Drakpa. ‘Panchen’ is translated from the Sanskrit word ‘Pandit’ and is an honorific title referring to Panchen Sonam Drakpa’s unparalleled mastery of the Sutra and Tantra teachings, and his legendary spiritual accomplishments.

At a young age, Panchen Sonam Drakpa was enrolled into the great seat of learning, Sera Monastery. There, he came under the personal tutelage of great masters like Venerable Donyo Dangden and His Holiness the Second Dalai Lama, Gyalwa Gendun Gyatso.

Like all scholar aspirants, Panchen Sonam Drakpa studied the entire breadth of Sutra, Tantra and their various commentaries with great intensity. His outstanding learning and comprehension began to shine brightly. Supplemented by various empowerments, personal advice and the blessings of his Gurus, Panchen Sonam Drakpa’s capabilities and zeal for learning enabled him to rapidly mature spiritually.

Panchen Sonam Drakpa was famous for having served as the Abbot of Gyuto Tantric College, Ganden Monastery, Drepung Monastery and Sera Monastery. Furthermore, while serving in Gaden Monastery, Panchen Sonam Drakpa also ascended Je Tsongkhapa’s throne as the 15th Throne Holder (Gaden Tripa) of the Gelugpa lineage.

Panchen Sonam Drakpa was elected into every position he undertook by the monks, and was unanimously approved and supported by them throughout his time in office. He is the only person in history to have been elected as the Abbot of all these monasteries within a single lifetime; to date, no other Lama has come close to holding this same honor. It shows clearly how highly this great Lama was regarded by his students and the monastic community at large.

In the literary field, Panchen Sonam Drakpa was an unparalleled scholar, penning numerous and highly penetrative works. He composed a whole host of written commentaries on Sutra and Tantra, covering the full range of exoteric and esoteric aspects of Buddha’s teachings.

Panchen Sonam Drakpa also composed 45 major written works and a number of minor works on spiritual songs. His works are highly regarded by all three main monastic institutions. To this day in Drepung Loseling and Ganden Shartse Monasteries, Panchen Sonam Drakpa’s texts are among the principal texts relied on by monks studying for their Geshe degrees.

Panchen Sonam Drakpa is legendary for having composed these verses of dedication when he served as the Ganden Tripa:

May all conducive conditions arise
And all obstacles be pacified in order
To increase infinitely the doctrine
Of the spiritual king, Tsongkhapa

By the merits of the three times
Of myself and others, may the
Doctrine of Lama Tsongkhapa
Blaze forever more.

This hallowed prayer is recited daily as a dedication after teachings and pujas performed by Gelugpa monasteries and Dharma centers all over the world.

In his later years, Panchen Sonam Drakpa became the spiritual guide for the newly-discovered Third Dalai Lama, who received his ordination vows and a spiritual education from him. Panchen Sonam Drakpa foretold a deep potential in the young incarnate Lama by ignoring the traditional incarnation name of Gendun and choosing instead to name him Sonam Gyatso. In doing so, Panchen Sonam Drakpa established the line of Dalai Lamas with the name Gyatso, meaning ‘Great Ocean’.

When he was older, this protégé of Panchen Sonam Drakpa was invited to Mongolia. When Sonam Gyatso arrived there, the Mongolian king Altan Khan and his subjects were so impressed by him that they converted to the peaceful ways of Buddhism.

In turning the ‘killer hordes’ of Asia away from the battlefield, and onto the path of studying and understanding Buddhism, Sonam Gyatso changed the course of world history. The joyous Khan gave Sonam Gyatso a special title, ‘Dalai Lama’, which literally means ‘Oceanic Lama’. The same title was also bestowed posthumously onto his two previous incarnations.

With unmatched zeal, Panchen Sonam Drakpa worked for the welfare of others and the Dharma until he entered clear light at the age of 77 years.

Duldzin Drakpa Gyeltsen incarnated as the great master Panchen Sonam Drakpa, who was the first and only Lama to have become the abbot of all three monasteries, Gaden, Sera and Drepung. He was known throughout his lifetime for being an exemplary debater and for his incomparable teachings. To this day, monks in Gaden Shartse and Drepung Loseling study the philosophical texts he composed for their Geshe examinations.

In a subsequent lifetime, he then incarnated as Tulku Drakpa Gyeltsen, a contemporary of the 5th Dalai Lama with whom he studied under the Guru, Panchen Lobsang Chokyi Gyeltsen, the 4th Panchen Lama.

Even as a young boy, Tulku Drakpa Gyeltsen displayed many extraordinary signs and behaved most unusually, with a strong tendency towards the Dharma. He was thus selected as one of the candidates to be recognised as the incarnation of the 4th Dalai Lama.

Eventually, Ngawang Lobsang Gyatso was recognized and enthroned as the 5th Dalai Lama. The other young boy was recognised as an incarnation of Panchen Sonam Drakpa instead and given the name Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen matured into a powerful and famous high Lama in his own right. He became known as a very great teacher and began to draw throngs of students from as far as China and Mongolia. Royalty travelled great distances to seek teachings from him and he received a lot of sponsorship from his many students.

Once, at the height of his teaching career, he happened to have an audience with Nechung through an oracle. At this audience, Nechung urged him to remember his previous promise. “What promise?” Tulku Drakpa Gyeltsen asked. The Nechung oracle took some rice, blew into it and passed it to him, saying, “If you eat this rice and meditate, you will remember clearly.”

Tulku Drakpa Gyeltsen took the rice and followed the instructions accordingly. Just as Nechung had said, upon eating the rice the Lama was reminded instantly of the promise he once made in a previous life.

I remember my previous promise now! However, I don’t have any trace of wrath or wrathful energy within my mindstream that will enable me to arise as a Dharma Protector. What should I do?

~ Tulku Drakpa Gyeltsen to Nechung

Nechung promised, “I will perform the activities to take care of that!”

Soon after, emanations of Nechung, appearing as travelers from all over, including many from the eastern region of Kham, came to Lhasa to seek audience and make offerings to Tulku Drakpa Gyaltsen. They came in numbers that seemed to eclipse even those seeking audience with the 5th Dalai Lama.

Drepung Monastery

From Wikipedia, the free encyclopedia

Location

Mount Gephel, Lhasa Prefecture, Tibet, China

Founded by

Jamyang Chojey

Founded

1416

Sect

Gelug

Dedicated to

Je Tsongkhapa

Colleges

7 – Gomang, Loseling, Deyang, Shagkor, Gyelwa or Tosamling, Dulwa and Ngagpa

Drepung Monastery (Wylie: ‘bras spungs dgon [1]),(literally “Rice Heap” monastery[2][3]), located at the foot of Mount Gephel, is one of the “great three” Gelukpa university monasteries of Tibet. The other two are Ganden and Sera.

Drepung is the largest of all Tibetan monasteries and is located on the Gambo Utse mountain, five kilometers from the western suburb of Lhasa.

Freddie Spencer Chapman reported, after his 1936-37 trip to Tibet, that Drepung was at that time the largest monastery in the world, and housed 7,700 monks, “but sometimes as many as 10,000 monks.”[4]

Since the the 1950s, Drepung Monastery, along with its peers Ganden and Sera, have lost much of their independence and spiritual credibility in the eyes of Tibetans since they operate under the close watch of the Chinese security services. All three were reestablished in exile in the 1950s in Karnataka state in south India. Drepung and Ganden are in Mundgod and Sera is in Bylakuppe.

Contents

1 History
2 Recent events
3 Footnotes
4 References
5 See also

History

It was founded in 1416 by Jamyang Choge Tashi Palden (1397–1449), one of Tsongkhapa’s main disciples, and it was named after the sacred abode in South India of Shridhanyakataka.[5] Drepung was the principal seat of the Gelugpa school and it retained the premier place amongst the four great Gelugpa monasteries.[6]

The Ganden Podang (dga´ ldan pho brang) in Drepung was the residence of the Dalai Lamas until the Great Fifth Dalai Lama constructed the Potala. Drepung was known for the high standards of its academic study, and was called the Nalanda of Tibet, a reference to the great Buddhist monastic university of India.

Ganden Phodrang, the residence of Dalai Lama

Old records show that there were two centres of power in Drepung: the so-called lower chamber (Zimkhang ‘og ma) [7] associated with the Dalai Lamas-to-be, and the upper chamber (Zimkhang gong ma) associated with the descendants (future incarnations) of Panchen Sonam Drakpa, an illustrious teacher who died in 1554.[8] The estate of the Dalai Lamas at Drepung monastery, called Ganden Phodrang, had been constructed in 1518 by Gendun Gyatso Palzangpo (1476–1541), retrospectively named and counted as 2nd Dalai Lama.

Panchen Sönam Drakpa (1478-1554 CE) in 1535 succeeded Gendün Gyatso (1476–1541) on the Throne of Drepung, both of them being major figures in the history of the Geluk tradition. By the time Panchen Sönam Drakpa was appointed to the Throne of Drepung (Drepung Tri), he was already a famous Geluk master.

He had already occupied the Throne of Ganden (Ganden Tripa) and was considered the most prolific and important Geluk thinker of his time. His successor was none other than Sönam Gyatso (1543-1588 CE), the lama who would receive the official title of the Third Dalai Lama (Talé Lama Kutreng Sumpa).

Before his death in 1554, Panchen Sönam Drakpa established his own estate (Ladrang), the Upper Chamber (Zimkhang Gongma), which was named because of its location at the top of Drepung, just below the Ngakpa debating courtyard “Ngagpa Dratshang”.

Tibetan Buddhist Resource Center attributes the following Name variants to Panchen Sönam Drakpa: “bsod nams grags pa [primaryName], paN chen bsod nams grags pa [title], khri 15 bsod nams grags pa [primaryTitle], rtses thang paN chen bsod nams grags pa [title], gzims khang gong ma 01 bsod nams grags pa [title], this last one referring to the Seat of the Upper Chamber established in 1554.[9]

According to TBRC his successors referring to the estate of the Zimkhang Gongma were Sonam Yeshe Wangpo (1556–92),[10] Sonam Gelek Palzang (1594–1615)[11] and Tulku Dragpa Gyaltsen (1619–1656)[12] – closely connected to the famous story of Dorje Shugden. (Some say that Tulku Drakpa Gyeltsen was Panchen Sönam Drakpa’s second reincarnation,[13] but usually he is considered to be the 4th incarnation of Panchen Sonam Dragpa [14]).

It seems to be commonly accepted that Tulku Dragpa Gyaltsen was the fourth holder of the Zimkhang Gong ma incarnation line. According to Tibetan Buddhist Resource Center zimkhang gong ma Tulku Drakpa Gyeltsen has been his “primary Title”.[15] Since the search for his reincarnation has been banned by the then Tibetan Govt, he has been the last one.

The Tibetan Govt at the time of the 5th Dalai Lama and the 5th Dalai Lama’s ministers were jealous of the fame Tulku Drakpa Gyeltsen had. More came to recieve teachings and advice to Tulku Drakpa Gyeltsen than to the 5th Dalai Lama. This was threatening the rise in power of the Dalai Lama they thought and had tulku Drakpa Gyeltsen strangled with a scarf. Confiscated his Ladrang (Zimkhang Gong Ma) and banned Tulku Drapka Gyeltsen’s incarnation from being reinstalled.

Tulku Drakpa Gyeltsen’s incarnation has been taking rebirth until now since the time of his murder over 350 years ago, but under other under incarnate lama’s names.  There is a a Tulku Drakpa Gyeltsen incarnation currently, but is is under another name. He will continue to incarnate and do his works.

Chapman reported that in the late 1930s Drepung was divided into four colleges, each housing monks from a different locality: “one being favoured by Khampas, another by Mongolians, and so on.” Each college was presided over by an abbot who had been appointed by the late 13th Dalai Lama.[16]

The Repaired Entrance to Drepung

Drepung is now divided into what are known as the seven great colleges: Gomang (sGo-mang), Loseling (Blo-gsal gling), Deyang (bDe-dbyangs), Shagkor (Shag-skor), Gyelwa (rGyal-ba) or Tosamling (Thos-bsam gling), Dulwa (‘Dul-ba), and Ngagpa (sNgags-pa). It can be a somewhat useful analogy to think of Drepung as a university along the lines of Oxford or the Sorbonne in the Middle Ages, the various colleges having different emphases, teaching lineages, or traditional geographical affiliations.

According to local sources, today the population at the monastery in Lhasa is about 300 monks, due to population capping enforced by the Chinese government. However, the institution has continued its tradition in exile with campuses in South India on land in Karnataka given to the Tibetan community in exile by Prime Minister Nehru.

The monastery in India today houses over 5,000 celibate monks, with around 3,000 at Drepung Loseling and some 2,000 at Drepung Gomang. Hundreds of new monks are admitted each year, many of them refugees from Tibet.

The Ganden-Phodrang-Palace situated at Drepung Monastery was constructed by the 2nd Dalai Lama in 1518 [17] and declared his chief residence/governmental palace until the inauguration of Potala Palace by the 5th Dalai Lama.

Recent events

About 40% of the old monastic town was destroyed after the Chinese arrived in Lhasa in 1951, though luckily the chief buildings including the four colleges, the Tsokchen and the Dalai Lamas’ residence were preserved.[6]

Drepung monastery was shut by Chinese authorities on 14 March 2008, after monk-led protests against Chinese rule turned violent and businesses, shops and vehicles were looted and torched. The PRC claims that 22 people were killed in the riots but Tibetan sources put the figure much higher. It was reopened in the last week of August after being shut for five months.[18]

Footnotes

1. TBRC
2. Tibet, Tibet: A Personal History of a Lost Land. Patrick French. (2003) Alfred A. Knopf. New York City, p.240 (in quote from 13th Dalai Lama).
3. Dialogues Tibetan Dialogues Han. Hannue. Quoting a monk at Drepung.
4. Chapman F. Spencer. Lhasa the Holy City, p. 195. Readers Union Ltd., London.
5. Dorje (1999), p. 113.
6. a b Dowman (1988), p. 67.
7. gong ma ‘og ma – the higher and the lower, the one above and the one under
8. [1]
9. TBRC
10. TBRC bsod nams ye shes dbang po (gzims khang gong ma 02)
11. TBRC bsod nams dge legs dpal bzang (gzims khang gong ma 03)
12. TBRC grags pa rgyal mtshan (gzims khang gong ma 04)
13. Drepung: An Introduction by Georges Dreyfus (April 10, 2006)
14. Brief History of Ganden
15. TBRC
16. Chapman F. Spencer. Lhasa the Holy City, p. 198. Readers Union Ltd., London.
17. [2] (german)
18. Major Buddhist monastery reopens in Tibet. The Associated Press

References

• Dorje, Gyurme. (1999). Footprint Tibet Handbook with Bhutan. 2nd Edition. Footprint Handbooks. Bath, England. ISBN 0-8442-2190-2.
• Dowman, Keith. (1988). The Power-places of Central Tibet: The Pilgrim’s Guide. Routledge & Kegan Paul, London and New York. ISBN 0-7102-1370-0

Source: Wikipedia

I have been scouring the internet for as much information as I can on Dorje Shugden. I have compiled a lot of notes (thanks to Google Notes) so I will now present what I have found with regards to this “deity”.

At this moment in time I have no affiliation with any Buddhist Schools nor with the Dalai Lama so everything here is taken from other web sites and blogs with my own interpretations. Where possible I have included links to the original articles.

So, if like me you are interested in the Dorje Shugden Practice and want to know more, this is my introduction.

What’s in a name?
The name Dorje Shugden translates from Tibetan to Powerful Thunderbolt.

Who is Dorje Shugden?
Some say that this “deity” is an enlightened being or dharma protector whereas others view him as an “evil spirit”. It was said that the 5th Dalai Lama, who came into rule in 1642 had a rival by the name of Dragpa Gyaltsen. Dragpa defeated the Dalai Lama in debate and was deemed more popular than the Dalai Lama himself. Soon after Dragpa was mysteriously found dead with a ceremonial scarf forced down his throat. It has never been verified if this was murder or suicide. It is/was of the opinion that Dorje Shugden was the vengeful spirit of Dragpa Gyaltsen.

The Dalai Lama then changed his mind about Shugden and announced that Shugden was indeed an enlightened being and henceforth praised him as a Buddha.

Who practices Dorje Shugden?
It would be wise of me to mention at this early stage in my research that the 14th Dalai Lama himself was a practitioner of Dorje Shugden from around 1951 to 1970. He was certainly introduced to the practice by his teachers Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche (respective Senior and Junior teachers to the 14th Dalai Lama).

The Ban
The reason I bring this up early in this post is that in 1996, the 14th Dalai Lama made a sudden u-turn in his mindset and banned the practice of Dorje Shugden.

The Dalai Lama is quoted as saying he “strongly discourages” the practice of Dorje Shugden. But there is evidence of a ban. For example the ID cards for Tibetans are given as long as they swear they are not Shugden practitioners nor will they have any spiritual or material relationship with those who do.

The Dalai Lama has given a few reasons why Dorje Shugden should not be practiced. One of those is that the 5th and 13th Dalai Lamas banned the practice. As noted above, the 5th Dalai Lama had already changed his mind about Dorje Shugden being an evil spirit. Plus if you add to this the fact that the 6th to the 12th Dalai Lamas did not have a problem with the practice. Also there is no record of the 13th Dalai Lama actually banning the practice itself and he had also changed his mind about Dorje Shugden being an evil spirit.

As the 14th Dalai Lama’s teachers were practitioners, it seems odd how he would wait until Trijang Rinpoche had died before initiating the ban. Trijang had died in 1981, the Dalai Lama had stopped his practice in 1970, yet he did not ban it publicly until 1996. Some people believe that the 14th Dalai Lama is using his political power for religious reasons.

Why I think the ban should be lifted.
Buddha Shakyamuni [1] was the founder of Buddhism, in his own words, Shakyamuni said that “practitioners have the freedom to make up their own minds about what to adopt and what to practice, and which spiritual leader to follow.” He also said that, “no one should believe him just because he said it or because others believed him – they needed to ascertain the truth for themselves.”

So why does the Dalai Lama have a right to tell Buddhists not to practice Dorje Shugden? If Shakyamuni said we should effectively be finding these things out for ourselves then no one has the right to tell Buddhists what they can and cannot practice.

In his autobiography, Freedom from exile, the 14th Dalai Lama wrote that he consults an Oracle (that of Nechung). Now, to be a Buddhist, you must take “refuge in the Three Jewels – The Buddha, The Dharma, and The Sangha”. No where does it mention about Oracles nor did the Buddha ever teach anything on the reliance of Oracles.

Here is a Youtube video called Dalai Lama – The Devil Within. This explains some of what I have written here.

[1] Buddha Shakyamuni is the founder of Buddhism who lived in the 6th century BC in Northern India. Buddha explained that all our problems and suffering arise from confused and negative states of mind and all our happiness and good fortune arise from peaceful and positive states mind. He taught methods for gradually overcoming minds such as anger, jealousy and ignorance and developing positive states of minds such as love, compassion and wisdom. Through this we will come to experience the lasting peace and happiness of full enlightenment.

Source : http://maramyfriend.livejournal.com/

This website team has the privilege to receive this incredible news very recently and has the permission to announce it to the world…We at this website wish His Holiness Kyabje Drakpa Gyeltsen Rinpoche long life, continuous Dharma activities and stable health. We know your incarnation is well and currently living among us although you remain undisclosed.

We pray and wish your current incarnation will openly announce where you are and be able to have audience with your precious presence. We wish to offer khata, body, speech, mind, full mandala, and our pure aspirations to meet your presence very soon. It is an incredible news to know that your incarnation is among us and has been for decades now. It is tremendously significant that you are living and engaging in Dharma work.

We understand the Tulku Drakpa Gyeltsen line of incarnations ranks at the very top and is on par with those of the Dalai Lamas, Panchen Lamas, Pabongka Rinpoche, Trijang Rinpoche and Zong Rinpoche. This line of incarnations has extended from the current incarnation all the way back to the time of the Mahasiddhas of India, namely Birwapa.

You once again prove to the world, by being present you are truly a spiritually attained being arising from your pure prayers in another supreme body (Tulku-Nirmanakaya) as a great Lama, while another line of your incarnations arose as Dorje Shugden the protector.

We again are very privileged with this information and find it an honor to announce this to the world today…July 7, 2010, one day after HH the Dalai Lama’s 75th Birthday.

~ The dorjeshugden.com website team ~

The Return of the King: Kyabje Drakpa Gyeltsen Rinpoche

Only an Enlightened Being can return life after life to protect and spread the Dharma for the sake of all sentient beings

The undisputed incarnation of Tulku Drakpa Gyeltsen, ‘silenced’ for the past 350 years, has now returned, preparing to emerge publicly into the world again.

Tulku Drakpa Gyeltsen was the ‘last’ of Dorje Shugden’s lineage of High Lama incarnations, unsurpassable in his attainments and knowledge, and considered equal to the great 5th Dalai Lama.

After his murder, he arose as the Dharma Protector Dorje Shugden, who some were opposed to. His lineage of incarnations was then banned. His name was erased from all prayers and books. His properties and labrang were all confiscated. No one was allowed to even mention his name.

Yet, there is no stopping this eminent Lama from returning for a higher purpose. Every incarnation in this illustrious lineage has continued to make unsurpassable contributions to the growth of Dharma and Lama Tsongkhapa’s precious “Yellow Hat” tradition. Only an Enlightened Being would possess such all-encompassing compassion.

Tulku Drakpa Gyeltsen’s current incarnation was unmistakably recognized several decades ago. His recognition is infallible. Remaining safely hidden, he has been spreading the Dharma inexorably under a different name, and awaits the right time to emerge publicly.
In time, everyone will be made aware of who he really is. His unrivalled legacy of great endeavors will once again shine into the ten directions for all to see.

But what was his story? Who was he?

HE WAS…Dulzin Drakpa Gyeltsen

“Only an Enlightened Being has such great compassion”

One of Lama Tsongkhapa’s eight closest disciples, Dulzin Drakpa Gyeltsen built the original Gaden Monastery, the first and greatest Gelug monastic institution that arose from Lama Tsongkhapa’s teachings.

Famed for his ardent practice of pure morality, monastic discipline and unwavering commitment, Dulzin was considered to be an emanation of Tsongkhapa himself. However, he manifested as a student to show a clear and inspiring example of humility and Guru devotion.

Dulzin was so highly respected that he was offered the position of the first Gaden Tripa (Tsongkhapa’s successor) after Tsongkhapa’s passing. He turned this offer down, choosing instead to dedicate the rest of his life to upholding these precious teachings. It was with this incredible devotion and commitment that he made a promise to arise as an uncommon Protector to preserve and guard the lineage of his teacher, Tsongkhapa.

HE WAS… Panchen Sonam Drakpa

“By the power of his unrivalled attainments, he achieved what no other Lama has ever accomplished.”

Powerful and eloquent, Panchen Sonam Drakpa was a master debater, a prolific writer and the leading scholar of his day.

Displaying the unusual signs of a highly attained incarnate master, he was already giving Dharma teachings before he had turned 15. So extensive was his knowledge and so powerful was his logic, that he became renowned for his prowess in debate. Images to this day still depict him in the dynamic, powerful stance of debate.

He was such an erudite teacher and scholar that the three greatest Gelug Monasteries – Gaden, Sera and Drepung – begged him to be their abbot, which was unheard of in history. In his lifetime, he was responsible for the education and welfare of more than 15,000 monks, Tulkus, Geshes and scholars. To this day, he remains the only Lama to have held the prestigious position of abbot of all three institutions. He later became the 15th Gaden Tripa, the representative of Tsongkhapa on earth.

He composed 11 volumes of philosophical teachings that are still the core syllabus of study in major Gelug monasteries today, including Gaden Shartse and Drepung Loseling. Many of the most renowned Lamas have studied these scriptures to achieve the revered Geshe Lharam degree. These include the current and two previous Gaden Tripas, the Dalai Lama’s imperial tutors, Ling Rinpoche and Trijang Rinpoche, and the Dalai Lama himself.

HE WAS… Tulku Drakpa Gyeltsen

“He sacrificed himself to arise as the Protector Dorje Shugden, to preserve and protect Lord Tsongkhapa’s precious teachings”

In the early 1600s a child was born who exhibited unusual signs of greatness. He could recall his previous lives and, by the age of two, recited prayers from memory. He was already writing commentaries and giving teachings at the age of 9 and by 18, had meditated in hundreds of caves where he perceived Yidams directly.

Because he displayed signs of the most supreme, high incarnate Lamas, he was among the few candidates to be shortlisted during the search for the 4th Dalai Lama’s reincarnation.

He was later recognised as the incarnation of Panchen Sonam Drakpa, and studied alongside the 5th Dalai Lama under the tutelage of the illustrious 4th Panchen Lama.

“Throughout history, the three lineages of the Drakpas, Dalai Lamas and Panchen Lamas have always been very closely intertwined, manifesting inter-changeably as Guru, student and peer to uphold and propogate the lineage of tsongkhapa.”

He and the Great Fifth were equal in their attainments and venerated as the two most eminent masters of their day. Tulku Drakpa Gyeltsen became so renowned that even Tibetan nobility, Chinese and Mongolian royalty travelled huge distances to request teachings and divinations from him.

Eventually, he became more highly revered than the 5th Dalai Lama himself. So much so that the Dalai Lama’s attendants became jealous of his popularity and plotted to assassinate him without the Dalai Lama’s knowledge. After many failed attempts, they finally suffocated him with a khata

It was by his kindness in “allowing” this strangulation that Tulku Drakpa Gyeltsen was able to manifest wrath at the moment of death and therefore, to arise as the enlightened Dharma Protector Dorje Shugden, thus fulfilling his promise made in his previous life as Dulzin.

HE IS… BACK

“Only beings of the highest attainments, capable of controlling their rebirths are able to reincarnate back into our world over and over again, manifesting great enlightened signs, deeds, actions and teachings in every lifetime.”

Now, the unmistaken incarnation of Tulku Drakpa Gyeltsen has returned among us.

He has been incarnating continuously over the past few hundred years, quietly preserving and propagating the lineage of Lama Tsongkhapa and his most significant work, the Lamrim Chenmo.

Recognised by oracles and high lamas a few decades ago, the current incarnation continues to live quietly among us, awaiting the most beneficial time to emerge, to openly continue this legacy of incredible deeds.

His time is coming soon.

His return will cause an explosion at the heart of the Tibetan Buddhist world, righting a great ‘wrong’ that was done hundreds of years ago.

His return marks the culmination of an orchestrated sequence of events which began over 600 years ago during the time of Dulzin.

His return heralds a new age of Buddhist renaissance, where Dorje Shugden will rise to the fore, unveiling his true nature as the greatest Dharma Protector for our time.

The final episode in this elaborate epic reveals how the highest Lamas have each played their part to propel Lama Tsongkhapa’s lineage to its highest peak.

An uncommon Lama…
Arising as an uncommon Protector…
Some Lamas can never be silenced…

The highly realized Master Tagpo Kelsang Khädrub Rinpoche composed the following two verses concerning Dorje Shugden:

With deep faith I prostrate to you, Vajradhara Dorje Shugden. Although you have already attained the Buddha ground and engaged in the twenty-seven deeds of a Buddha, You appear in various forms to help the Buddhadharma and sentient beings.

You have manifested in different aspects as Indian and Tibetan Masters, Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, Panchen Sönam Dragpa, and many others.

The meaning of the first verse is quite clear. The twenty-seven deeds of a Buddha are explained in the Perfection of Wisdom Sutras and in the eighth chapter of Maitreya’s Ornament for Clear Realizations. These twenty-seven deeds range from showing sentient beings the way to enter the spiritual path to liberation up to guiding them to the final attainment of Buddhahood. Since Dorje Shugden performs all these twenty-seven deeds it is clear that he is a Buddha.

To guide living beings along the spiritual path, Dorje Shugden manifests many different aspects. Sometimes he appears in a peaceful aspect, sometimes in a wrathful aspect, sometimes as an ordained person, sometimes as a lay person, sometimes as a Bodhisattva, sometimes as a Hinayanist, sometimes as a non-Buddhist, and sometimes even as a non-human.

Since there are so many different emanations of the Buddhas it is difficult to tell who is an emanation and who is not. The only person we can be certain about is ourselves; we know whether we are a sentient being or a Buddha, but we do not know about others.

Each Buddha has the ability to manifest as many emanations as there are living beings. This ability is necessary because if Buddhas remained in only one form, without any emanations, they would not be able to help all living beings according to their different needs.

Thus, if we refuse to believe that a Buddha can have many different emanations, we are indirectly holding the wrong view of denying that Buddhas can help all living beings. In the Meeting of Father and Son Sutra Buddha Shakyamuni says:

Buddhas manifest in many different aspects such as Brahma, Indra, and sometimes even as a mara or in the aspect of an evil person, but worldly people do not recognize these emanations.

Buddhas can emanate even as inanimate objects. At one time the great Indian Master, Phadampa Sangye, journeyed to Tibet. When Milarepa heard of this great Yogi’s visit he decided to test his realizations. He went to the border and waited for Phadampa Sangye to arrive.

When he saw him approaching he transformed himself into a flower to see whether Phadampa Sangye had the clairvoyance to see through his disguise. Phadampa Sangye, however, walked straight past Milarepa, seemingly unaware of his presence.

Milarepa thought to himself, “This so-called Yogi has no clairvoyance”, whereupon Phadampa Sangye turned round and kicked the flower. “Get up Milarepa!” he said, and Milarepa, delighted to discover that Phadampa Sangye was a genuinely realized being, sprang up in his usual form to greet him.

As Tagpo Kelsang Khädrub Rinpoche said, Dorje Shugden has manifested in many different forms to help living beings. There now follows a brief account of each of the past incarnations of Dorje Shugden mentioned in the verse quoted above.

Manjushri

At the time of Buddha Shakyamuni, Dorje Shugden appeared as the Bodhisattva Manjushri, one of Buddha’s principal disciples. In reality Manjushri had already achieved full Enlightenment in a previous age, long before the time of Buddha Shakyamuni.

In the Sutra Revealing the Abode of Manjushri, Buddha explains that in the remote past Manjushri had completed the Bodhisattva path and attained Enlightenment in his Pure Land as a Buddha called Tathagata Lamp of the Nagas. In the same Sutra, Buddha also describes the many different Buddha Lands of Manjushri and how Manjushri manifests countless emanations to help sentient beings.

Although Manjushri showed the aspect of being a disciple of Buddha, he had great power 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 with almost no effort on their part.

One such person was King Ajatashatru, who had committed two particularly negative actions, killing his father and raping a fully-ordained nun who was also a Superior being. The consequences of such actions are horrendous. In the Vinaya Sutras, such actions are called “actions of immediate retribution” because whoever commits them will definitely take rebirth in a hell realm immediately after his or her death.

According to the Vinaya Sutras it is impossible to prevent such a rebirth, although it may be possible to shorten its duration. According to the Mahayana Sutras, however, these heavy negative actions can be purified if the correct opponents are applied purely.

King Ajatashatru developed strong remorse for his negative actions and requested Buddha to give him a special method for purifying them. Buddha taught the Sutra for Eliminating Ajatashatru’s Regret and then suggested that the king seek the help of Bodhisattva Manjushri.

Immediately upon hearing this advice, Ajatashatru developed strong faith in Manjushri. He invited Manjushri to his house for a banquet and after the meal he rose to offer Manjushri a very expensive cloak, but just as he was presenting the garment Manjushri disappeared. The king was left wondering, “Who is Manjushri? Where is Manjushri?”

By thinking in this way he realized that he could not find a real, truly existent Manjushri, and he came very close to understanding emptiness. Since Manjushri had disappeared, the king decided to try the cloak on himself, but as he put it round his shoulders he started asking the same questions about himself, “Who am I? Where am I? Who is the king? Where is the king?”

Being completely unable to find a real, truly existent self or truly existent king, he achieved an understanding of emptiness. He then entered into meditation and quickly attained a direct realization of emptiness, becoming a Superior being on the path of seeing.

According to the Hinayana teachings, a person who has committed one of the five actions of immediate retribution cannot become a Superior being in that same life, but the Mahayana viewpoint is different. As a result of Manjushri’s blessings, King Ajatashatru was able to purify his heavy negative karma and achieve the path of seeing. Manjushri performed many other special actions such as this.

Mahasidda Biwawa

Later, to help the Buddhadharma flourish, Manjushri took rebirth as the Mahasiddha Biwawa. Biwawa was born in India, to the east of Bodh Gaya, and joined Nalanda Monastery at a young age.

Although he was an emanation of Manjushri and therefore a fully enlightened being, Biwawa studied and practised Buddha’s teachings at Nalanda so as to demonstrate a perfect example of how to practise the path to liberation and enlightenment.

During the day he studied and meditated on the Sutra teachings and during the night he practised the yogas of Heruka Tantra. As a result of his pure practice he was able to see Vajrayogini and her retinue directly. Whenever he made tsog offerings, Vajrayogini together with fifteen other Dakinis with whom he had a particularly strong karmic connection would come to his room to participate in the feast.

Unfortunately, the other monks at Nalanda did not recognize Vajrayogini and the Dakinis but saw them as ordinary women. Believing that he was breaking his ordination vows, they became very critical of him and nicknamed him “Biwawa”, which means “bad man”. Thinking that Biwawa’s behaviour gave the monastery a bad reputation, they asked him to leave.

Although Biwawa had never broken any of his Vinaya vows, he agreed to leave Nalanda saying, “Yes, I am a bad man, I will leave.” He handed back his robes, changed into lay clothes, and left the monastery. Then, just like a poor, homeless beggar, he began wandering from place to place.

He first went to an area near Varanasi and lived in a cave deep in the forest. The land belonged to a non-Buddhist king who had an intense hatred of Buddhists. One day the king met Biwawa and invited him back to the palace, but when he learnt that Biwawa was a Buddhist he ordered his servants to kill him.

The servants first tried drowning Biwawa, but they were unable to pick him up to throw him into the river. They then tried to bury him alive, but he reappeared the next day unharmed. Finally they tried to burn him to death, but again he emerged unharmed.

When the king saw that Biwawa was able to protect himself through his miracle powers he developed strong faith in him and in the Buddhadharma, and he and all his subjects became Buddhist practitioners and disciples of Biwawa. This fulfilled a prediction made by an astrologer at the time of Biwawa’s birth that Biwawa would become very powerful and, through demonstrating miracle powers, would cause many people to enter the Buddhadharma.

Sometime later, Biwawa travelled south to the River Ganges. When he arrived at the river he asked a ferryman to take him across, but the ferryman refused because Biwawa had no money with which to pay him. Biwawa declared, “Since this river flows continuously, perhaps it is tired and would like a rest” and, causing the waters to part, he walked across to the other side.

The ferryman was astounded and asked Biwawa who he was. Biwawa told him a little of his life story, whereupon the ferryman developed great faith and asked to become one of his disciples. Biwawa accepted him as a disciple and gave him many teachings. The ferryman practised diligently and eventually became a highly realized Yogi called Drombi Heruka, one of the eighty-four Mahasiddhas.

Continuing on his travels, Biwawa reached a town where he stopped at the local tavern. After he had consumed several drinks the landlady asked him to pay, but Biwawa replied that he had no money. The landlady became angry and threatened him, “You have until sunset to pay me, otherwise I will call the authorities and have you thrown into jail!”

Biwawa promptly used his miracle powers to stop the sun moving and held it motionless for three whole days. The local people were aghast and wondered how such a thing could happen. Finally they asked the king to help them.

When the king asked Biwawa what was happening Biwawa replied that he was responsible for the sun not setting. “If I allow the sun to set,” he explained, “I shall have to go jail.” The king then reassured Biwawa that if he allowed the sun to set he would not have to pay for his drinks or go to jail. Upon hearing of his reprieve, Biwawa was delighted and immediately allowed the sun to continue its journey across the sky!

As a result of Biwawa’s extraordinary deeds, many people developed faith in him and in the Buddhadharma. In this way he led many people into the spiritual path. When the monks at Nalanda heard of his activities they developed great regret at having expelled him and requested him to return to the monastery, but Biwawa declined their invitation.

Sakya Pandita

Biwawa later took rebirth in western Tibet as the great Lama of the Sakya Tradition, Sachen Kunga Gyaltsän, more usually known as Sakya Pandita. Even ordinary beings recognized that he was a very special being.

When he was a young child the first language he spoke was not Tibetan but Sanskrit, even though he had never been taught it. He was able to memorize texts even during his dreams. For example, he once dreamed that the great Indian Pandit Vasubandhu was giving him teachings on his text Treasury of Phenomenology, and when he awoke he had memorized the entire text, which is almost fifty pages long.

Following his Guru, Jetsün Dragpa Gyaltsän, Sakya Pandita studied and practised both Sutra and Tantra and became a great scholar and meditator who was famous for his wisdom and miracle powers.

Sakya Pandita’s name spread far and wide, reaching even the Chinese Emperor. The Emperor took a keen interest in Sakya Pandita and invited him to China so that he could meet him in person. He decided to use the visit as an opportunity to check whether or not Sakya Pandita was actually enlightened.

He summoned a highly qualified magician and told him to emanate a beautiful palace together with servants, magnificent ornaments, and decorations. Such magicians were very different from those we have nowadays in the West.

Through a combination of their concentration, mantra recitation, and special substances, they could emanate houses, or even whole cities, for days or months. Unfortunately they did not have the powers to maintain their magical creations indefinitely, and after a while the emanations would disappear.

For the duration of their existence however, their emanations seemed to be real, and people would live in them without ever suspecting that they were magically created illusions. The Emperor thought that if Sakya Pandita really was enlightened he would not be fooled by such an emanated palace, but if he was just an ordinary person he would probably think that it was real.

When Sakya Pandita arrived in China, the Emperor took him to the emanated palace and asked him what he thought of it, and Sakya Pandita replied that it was very beautiful. “Do you think this is a real palace?” enquired the Emperor, “Yes”, replied Sakya Pandita, “Of course it is real.”

From this reply the Emperor concluded that Sakya Pandita was not actually a Buddha but just an ordinary being who was deceiving the people of Tibet and China. The Emperor then commanded the magician to re-absorb his emanation, but when he tried to do so he found that he could not. Unbeknown to the Emperor and the magician, Sakya Pandita had used his own miracle powers to transform the emanated palace into a real one!

When he discovered this, the Emperor was filled with remorse for having had such negative thoughts about Sakya Pandita. He immediately developed strong faith in him and became one of his disciples. It is said that the palace still exists today as a temple known as “The Emanation Temple”.

Buton Rinchen Drub

Sakya Pandita later took rebirth as Butön Rinchen Drub. He was born in western Tibet near the place where Tashilhunpo Monastery now stands, and was ordained as a monk at an early age.

Even while he was a young child his parents realized that he was a very special being. The child would often converse with Manjushri as naturally as he would talk with other people, and it was clear from his speech and his actions that he had already attained great compassion and bodhicitta.

Although Butön did not put much effort into learning Sanskrit he was able to understand it with great ease. He translated Sanskrit texts not previously translated into Tibetan and he corrected many earlier translations. He became a very great and famous Lama, a learned scholar who was wise in both Sutra and Tantra, and he wrote twenty-six volumes of extensive commentaries on subjects from the Kangyur and the Tängyur.

Butön’s works are so vast that it is difficult for ordinary people to see them as a whole and determine their essential meaning, but they can be clearly understood by following Je Tsongkhapa’s elucidations.

Butön’s works and Je Tsongkhapa’s works are very closely related. It is said that if you want to know many different things you should read Butön’s books, and if you want to come to definite conclusions you should read the works of Je Tsongkhapa.

Butön mainly emphasized the need to practise Buddhadharma purely. He demonstrated fewer miracle powers than previous incarnations, spending most of his time teaching and writing.

At the time of Manjushri and Mahasiddha Biwawa, people generally had more merit and much purer minds, and so displays of miracle powers were often very powerful and effective in causing them to develop faith and other realizations.

As times became more degenerate however, people had less merit and their minds were less pure. For them, displays of miracle powers tended to be counter-productive, giving rise to doubts, scepticism, jealousy, and other negative minds, rather than pure minds such as faith. People would even suspect those who displayed miracle powers of using them for selfish or political ends, and those who had dark inner secrets would be fearful of their being exposed.

In such situations, those who displayed miracle powers would sometimes find themselves in danger of their lives. Moreover, there would be a danger that they would attract only disciples who craved miracle powers for themselves.

It was for these reasons that Je Tsongkhapa later forbade his disciples to display their miracle powers. The later incarnations of Manjushri, therefore, placed less and less emphasis on miracle powers, choosing instead to help sentient beings by setting a perfect example and giving clear and precise instructions on the path to enlightenment.

Thus, realized beings such as Sakya Pandita and Butön Rinchen Drub showed practitioners how to meditate correctly and how to gain experience of the stages of the path, leading them to profound realizations of concentration and wisdom. In this way they tamed the deluded minds of their disciples and led them out of suffering and into pure happiness.

Duldzin Dragpa Gyaltsan

Butön Rinchen Drub was later reborn in central Tibet as Duldzin Dragpa Gyaltsän, who became one of Je Tsongkhapa’s principal disciples. Like Je Tsongkhapa he was a very pure practitioner of the Vinaya and so he was called “Duldzin”, which is short for “dulwa dzinpa”, or “Holder of the Vinaya”.

Although Duldzin showed the aspect of being a disciple of Je Tsongkhapa, he was in fact an emanation of Manjushri. Thus both Teacher and disciple were emanations of Manjushri. From the point of view of ordinary beings this may seem a contradiction, but in reality it is not.

When he was teaching the Sutras and Tantras, Buddha would sometimes manifest as both the Teacher and the principal interlocutors who helped the discourse to evolve. In one of the Tantras Buddha Vajradhara said, “I am the Teacher and I am the disciple. I am the speaker and I am the listener.”

There are Tantras that were requested by Vajrapani who was an emanation of Vajradhara, and often among the audience there were many other emanations. Since Manjushri is a Buddha, he can also manifest countless emanations simultaneously, and so it is not impossible that both Je Tsongkhapa and Duldzin Dragpa Gyaltsän were his emanations.

Duldzin Dragpa Gyaltsän’s main activity was to help the teachings of Je Tsongkhapa to flourish. He worked to remove obstacles and to gather favourable conditions for the dissemination of these precious teachings. It was Je Tsongkhapa’s wish that the special Dharma derived from Manjushri’s wisdom should spread far and wide and Duldzin, as his devoted disciple, worked tirelessly to fulfil his Guru’s wish.

Je Tsongkhapa travelled extensively in response to invitations to give teachings, and also engaged in profound retreats for the purposes of writing and meditating, and while he was away he would leave Duldzin in charge of his affairs. It was Duldzin Dragpa Gyaltsän for example who organized the building of Ganden Monastery.

Rather than demonstrating miracle powers, Duldzin demonstrated how to practise pure Dharma by relying sincerely upon his Spiritual Guide, maintaining pure moral discipline, and so forth. Like Je Tsongkhapa he showed that there is no contradiction between the external practices of Vinaya, the internal practices of the Bodhisattva path, and the secret practices of the generation and completion stages of Highest Yoga Tantra.

Je Tsongkhapa’s disciples believed that Duldzin Dragpa Gyaltsän and Je Tsongkhapa were equal in terms of their realizations, abilities, and wisdom. When Je Tsongkhapa passed away, his throne was offered first to Duldzin, but Duldzin declined the honour and offered it instead to Gyaltsabje saying, “You should become the second holder of the Ganden throne. You should teach the Dharma of Je Tsongkhapa and spread it far and wide. I will help your work to be successful by eliminating obstacles and arranging the right conditions.”

Panchen Sonam Dragpa

Duldzin Dragpa Gyaltsän was later reborn in central Tibet and became a special Lama known as Panchen Sönam Dragpa. Like Duldzin, he worked to remove obstacles to the flourishing of Je Tsongkhapa’s tradition and to gather conducive conditions.

This Lama was unique in that, at different times in his life, he became the Abbot of Gyutö Tantric College, Gaden Monastery, Drepung Monastery, and Sera Monastery, and while he was Abbot of Gaden Monastery he also became the fifteenth holder of Je Tsongkhapa’s throne.

In those days, the Abbots were elected by the resident monks, and the high esteem in which Panchen Sönam Dragpa was held was demonstrated by his having been appointed Abbot of all four principal monasteries. He is the only person ever to have received this honour.

Panchen Sönam Dragpa wrote many commentaries to both Sutra and Tantra. To this day at Drepung Loseling, the largest Gelugpa monastery, as well as at Gaden Shartse, monks qualify for their Geshe degrees by relying principally upon the works of this great Teacher. He is also highly regarded at other monasteries, such as Sera.

Throughout his life Panchen Sönam Dragpa worked to further Je Tsongkhapa’s doctrine. When he became holder of Je Tsongkhapa’s throne he composed the following prayer: “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.”

Some time later when he attended the Mönlam Chenmo, or Great Prayer Festival, founded by Je Tsongkhapa, he composed a special verse of dedication: “Through the two collections of myself and others Gathered throughout the three times, May the doctrine of Conqueror Losang Dragpa Flourish for evermore.”

These prayers, which are recited every day after teachings and pujas at all Gelugpa monasteries and Dharma centres, indicate that Panchen Sönam Dragpa’s activities were the same as Dorje Shugden’s working to cause Je Tsongkhapa’s doctrine to flourish.

Later in life, Panchen Sönam Dragpa became the Spiritual Guide of the reincarnation of the first Dalai Lama, Je Gendundrub, granting him ordination and giving him the name Sönam Gyatso. It was Sönam Gyatso who visited Mongolia and so impressed the ruler, Altan Khan, that both he and his subjects were converted to Buddhism.

The Khan gave him the title “Dalai Lama”, which in Mongolian means “Ocean Lama”. Although he was the first to be so called, he became known as the third Dalai Lama, his two previous incarnations, Je Gendundrub and Je Gendun Gyatso, acquiring posthumously the titles of first and second Dalai Lama.

When Panchen Sönam Dragpa died, he remained in single-pointed concentration on the clear light of death for fifteen days. His body then diminished to the size of a forearm and from this body many statues and relics appeared. From his manner of dying we can understand clearly that he had attained the illusory body and was truly an enlightened being.

Ngatrul Dragpa Gyaltsan

Ngatrul Dragpa Gyaltsän was the reincarnation of Panchen Sönam Dragpa. He lived at Drepung Monastery at the same time as the fifth Dalai Lama, and both these Lamas were disciples of the first Panchen Lama, Losang Chökyi Gyaltsän.

There is a further connection between these two because Panchen Sönam Dragpa had been the main Guru of the third Dalai Lama, and the fifth Dalai Lama was in the same mental continuum as the third Dalai Lama. Both Ngatrul Dragpa Gyaltsän and the fifth Dalai Lama were highly respected and considered to be very pure and precious Teachers.

Ngatrul Dragpa Gyaltsän studied both Sutra and Tantra, mainly under the first Panchen Lama, and became a great scholar and meditator. He went to over a hundred caves to meditate and received many direct visions of Buddhas, Bodhisattvas, and Deities. He made a number of predictions, including one that he would become Dorje Shugden. Ngatrul Dragpa Gyaltsän died at a relatively young age.

Source: Tharpa Publications / Wisdom Buddha Dorje Shugden website, 2008
http://wisdombuddhadorjeshugden.org/lineage.php#dorjeshugden05