Dorje Shugden arose as the principal Protector of Lama Tsongkhapa’s doctrine about 350 years ago, at the time of the 5th Dalai Lama, who composed the first verses of praise to him.

However, the common lineage and practice that is being followed throughout the world today is more recent and comes from a great Lama called Tagphu Pemavajra. Tagphu Pemavajra had the special ability to astral travel and one day, he travelled to Tushita Heaven, the celestial abode of the Buddhist saint Lama Tsongkhapa. There, he requested the Buddhist ascended master Duldzin Drakpa Gyeltsen to expound the mystical teachings and practice of Dorje Shugden.

For the first time ever, Dorje Shugden’s full entourage and mandala emanated out from under Lama Tsongkhapa’s throne. Dorje Shugden then transmitted the practice directly to Tagphu Pemavajra, just as the Buddha Maitreya had transmitted five major philosophical treatises to the master Asanga in Tushita Heaven in earlier times.

Tagphu Pemavajra later transmitted these instructions to his disciple Pabongka Dechen Nyingpo, who wrote the Melodious Drum, the lineage practice prayer, and passed it on to Trijang Dorjechang Losang Yeshe who wrote a commentary on the prayer. From Trijang Rinpoche, who was also the junior tutor to H.H. the 14th Dalai Lama, the teachings were passed to many renowned Gelugpa teachers. Today, these teachers are teaching all over the world.

Is this a secret practice that requires initiation?

No, it is not secret. You do not require any initiation or empowerment to recite some of the prayers and Dorje Shugden’s mantra.

Can I practice Dorje Shugden even if I have not received the practice, initiation or empowerment from a lama?

Yes, you can. It is good to request an initiation (permission) or oral transmission from a qualified Lama if possible, as you will also receive the lineage blessings of this practice.

More advanced practice would require guidance and permission from a qualified teacher but you can already start to create a profound connection to this Protector by reciting prayers and his mantra, and praying sincerely to him.

How can I start doing Dorje Shugden’s practice?

If you have an image of Dorje Shugden, you can set up an altar if it is convenient. You can also make daily offerings such as flowers, light, incense, food or whatever you find pleasing. If it is not convenient for you to have an altar, you can start his practice simply by downloading and reciting any of the prayers that are available on this website. Or, you can recite his mantra anytime, anywhere:

OM BENZA WIKI BITANA SOHA

The most important part of doing Dorje Shugden’s practice is to have a sincere and pure motivation.

How can I do the practice if I don’t have much time?

You do not need much time for this practice. Simply recite a short prayer (below) and the mantra. You can also recite just the mantra at any time, anywhere and as many times as you like.

Whenever you have more time, you can recite the longer prayers (which can be downloaded from the prayers section of this website) and / or recite more mantras. Most importantly, generate a good motivation and have strong faith that Dorje Shugden will help you.

Prayer:
By just recollecting you for an instant,
Outer and inner obstructions are dispelled,
O powerful Dorje Shugden’s five families,
Bestower of the four activities,
To the Dharmapala and entourage, I bow down.

Mantra:
OM BENZA WIKI BITANA SOHA

What happens if I miss doing the practice when, for example, I am ill or travelling?

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.

I already have a Dharma Protector practice so why would I need to do Dorje Shugden’s practice?

Dorje Shugden has manifested specifically at this time to assist practitioners in this day and age. As obstacles and distractions become much greater at this time, Dorje Shugden’s practice is very effective to help us clear these obstacles. His practice is complementary to all our practices and there is no conflict or overlap at all.

You should continue your existing Dharma Protector practices, but you can also add Dorje Shugden’s practice to your daily prayers. You can add his prayers in after your normal Protector prayers, or simply recite his mantra.

Can I still do Dorje Shugden’s practice if I am already doing other spiritual practices?

Yes, there is no conflict or problem in adding Dorje Shugden’s practice to what you are already doing. You can also put images of him on your altar alongside images / statues of other deities and / or Buddhas. However, if you already have a Lama and have already been advised to do certain prayers, you should maintain what you have already been taught.

If you wish to do Dorje Shugden’s practice (or any other practice for that matter) on top of what you have already been advised, do seek the advice of your Lama as he will know what practices would be most suitable and beneficial for you.

Can I be harmed in any way from doing this practice?

It is impossible for any Enlightened Being like Dorje Shugden to harm anyone. He abides totally in compassion and wisdom, and would never do anything to harm any being.

Will Dorje Shugden harm you if you stop doing his practice?

No. As he is a fully Enlightened Buddha, he will never have any motivation to harm any being.

Which high lamas practice Dorje Shugden?

Many of the highest Lamas today – who have been recognized as highly realized, Enlightened Beings themselves – have been well known for relying upon Dorje Shugden. Well-known and highly esteemed Gelugpa practitioners of Dorje Shugden, past and present, include:

Past Masters

• The 5th Dalai Lama, Ngawang Lobsang Gyatso
• Losang Thubten Wangchuk Jigme Gyatso (head of the Gelugpa school of Buddhism in Mongolia)
• Ngulchu Dharmabadra
• The Indian master Shakya Shri Bhadra
• The 11th Dalai Lama (who installed Dorje Shugden as the Protector of the Gelugpa tradition)
• Gyara Tulku Rinpoche
• Domo Geshe Rinpoche (regarded by the 13th Dalai Lama as an emanation of Lama Tsongkhapa)
• Serkong Rinpoche (regarded by the 13th Dalai Lama as Vajradhara)
• Dagpo Kelsang Khedrub Rinpoche
• Pabongka Rinpoche
• Trijang Rinpoche
• Ling Rinpoche
• Khangsar Rinpoche
• Tathag Rinpoche (in charge of the Tibetan Government after the death of the 13th Dalai Lama)
• Zong Rinpoche
• Khen Rinpoche Losang Tharchin
• Lati Rinpoche
• Geshe Ngawang Dhargyey
• Khechog Rinpoche
• Lama Yeshe
• Dagom Rinpoche

Present Masters

• Lobsang Tamdin
• Ribur Rinpoche
• Geshe Rabten
• Dagyab Rinpoche
• Gelek Rinpoche
• Lama Zopa
• Geshe Kelsang Gyatso
• Yongyal Rinpoche
• The 14th Dalai Lama
• Gonsar Rinpoche
• Gangchen Rinpoche and others

Where can I find out more information about this Protector and his practice?

There is plenty of information available on this website, including a wealth of articles, images and videos. There is also a very helpful forum which encourages plenty of discussion and where you can ask any questions you may have about Dorje Shugden and his practice.

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.

One of Kyabje Pabongka Rinpoche’s Gurus, Mahasiddha Tagpu Pemavajra had the miraculous ability to astral travel to pure lands of the Buddhas, such as Tushita Heaven. On one occasion, Tagpu Pemavajra ‘travelled’ to Tushita and had an audience with Lama Tsongkhapa and his Eight Great Disciples. There, he specifically requested Duldzin Drakpa Gyeltsen to expound the teachings on Dorje Shugden.

In response, rainbow lights streamed forth from Duldzin Drakpa Gyeltsen’s heart to Lama Tsongkhapa’s heart. From Lama Tsongkhapa’s heart, the lights shone back to Duldzin Drakpa Gyeltsen. Then another ray of rainbow light shone down from Duldzin Drakpa Gyeltsen to underneath Lama Tsongkhapa’s throne.

From under the throne, Dorje Shugden manifested with his full 32-deity Mandala. Dorje Shugden himself expounded the practice and gave the oral transmission directly to Tagpu Pemavajra. Upon completion, the mandala was dissolved back under the throne.

When Tagpu Pemavajra’s consciousness returned back to his body, he quickly penned everything down. He also composed a praise of Dorje Shugden that he called ‘Infinite Aeons’.

Tagphu Pemavajra

Tagpu Pemavajra passed this practice, along with many other practices, down to Kyabje Pabongka Rinpoche. Later, Pabongka Rinpoche began to promote the Vajrayogini Tantra and Dorje Shugden extensively throughout all his teachings.

He explained that these practices would be highly effective in our degenerate era, when people had lower merit and were surrounded by stronger distractions. Kyabje Pabongka Rinpoche then composed the fulfillment ritual called ‘The Melodious Drum Victorious In All Directions’ that is frequently used by practitioners all over the world to this day.

The master Ganden Jangtse Serkong Dorje Chang also wrote another fulfillment ritual which is still in use, called ‘Extensive Fulfillment Ritual for the Dharmapala Dorje Shugden’. According to the colophon, the Dorje Shugden oracle of Trode Khangsar had requested for this text to be written.

It is also explained that the ritual text contains parts written by Morchen Dorje Chang of the Sakya School and Dre’u Lhas, the fourth incarnation of Drukpa Kunleg, the great Mahasiddha of the Drukpa Kagyu School.

Later, Kyabje Trijang Rinpoche, the heart student of Kyabje Pabongka Rinpoche, composed ‘Music Delighting The Ocean Of Protectors’, the most definitive commentary to Tagpu Pemavajra’s praise, ‘Infinite Aeons’. In this commentary, Kyabje Trijang Rinpoche gives very detailed explanations and teachings about the practice of Dorje Shugden, the rituals and how to perform them.

He also writes extensively about the lives of Dorje Shugden’s illustrious previous incarnations, which include highly revered Lamas such as Sakya Pandita, Buton Rinchen Drub, Panchen Sonam Drakpa and Tulku Drakpa Gyeltsen.

This incarnation lineage is a mystical and very old one which can be traced back to the time of Buddha Shakyamuni, as the disciple Dharmati. From that time, he has emanated into various lineages, each time emerging as a deeply respected and remembered practitioner. Within his illustrious incarnation lineage, are the incarnations of Sherab Dorje of the Kadampas, Milarepa’s student Sewan Repa, Ra Lotsawa’s disciple Trehor Lobsang and the Sakya Lama Shakya Chogden, to name only a few.

This proves the purity and efficacy of every lineage, that they are equally powerful for bringing attainments and that ultimately, they lead us to the same destination of enlightenment. Incarnation lineages like Tagphu Pemavajra proves to us that the labels and distinctions we make are only temporary and even false, for the real nature of every sect has equal power to bring us attainments.

For the most part, many of his incarnations were known mostly for their mystical practices and experiences, experienced either in retreat or through astral body travels to other realms. One of his earlier incarnations in the 18th century, Garwang Choekyi Wangchug, was famous for his written works which included writings that began to reveal the more secret and mystical lineages.

The most “current” incarnation as Tagphu Pemavajra was also particularly famous for his astral travels, and for travelling to Tushita Heaven where he received Dorje Shugden’s practice directly from Shugden himself (as his previous incarnation Duldzin Dragpa Gyeltsen).

Of special importance is the close connection that Tagphu Pemavajra’s incarnation lineage has had for centuries with Pabongka Rinpoche’s incarnations and with the practice of Vajrayogini. It is difficult to talk about Tagphu Pemevajra without consideration of these two most important aspects of his life.

For example, one of his previous incarnations, Lobzang Tenpay Gyaltsen, wrote a commentary on Vajrayogini at the request of Changkya Rolpai Dorje. Both these Lamas are known to have passed many teachings and practices to each other, which have since been preserved and passed on to many more practitioners.

At a later time, Lobzang Tenpay Gyaltsen incarnated as Tagphu Pemavajra; Changkya Rolpai Dorje’s incarnation at that same was time Pabongka Rinpoche who was a disciple of and recognized by Tagphu Pemavajra. The lineage of Vajrayogini’s practice held by almost all Gelug masters and practitioners in the world today stem from Pabongka Rinpoche – evidence again of how interconnected these two Lamas and Vajrayogini are.

Today, much of what is known about Tagphu Pemavajra is through the writings of Pabongka Rinpoche, one of his closest disciples with whom he would eventually come to share a mutually beneficial relationship – both would request and share teachings with each other.

While many know of Pabongka Rinpoche’s close relationship with Dagpo Rinpoche – from whom he learnt the Lamrim – it is a lesser known fact that it was in fact Tagphu Pemavajra who would advise him, through highly blessed visions, of the proper time to seek the teachings of Dagpo Rinpoche. Many of the highest and most secret teachings, as well as the Lamrim, were passed directly from Tagphu Pemavajra to Pabongka Rinpoche.

Among certain biographical accounts of Tagphu Pemavajra are mystical experiences, where he recounts his direct interactions with the deities, such as receiving the four initiations of Heruka Yabyum and seeing directly the deities of Heruka’s mandala. These extraordinary visions occur throughout his life, particularly of Heruka, as well as particularly sharp and accurate clairvoyance

There is a particular example of a time when Tagphu Pemavajra received many prophecies for searching a holy Heruka hermitage. As Tagphu Pemavajra and Pabongka Rinpoche traveled together in search of this place, many clear signs appeared to lead them there.

Most notable was a crow who appeared, sang, flew back and forth between them, and kept going towards a cave at a neighbouring mountain. They believed the crow to be a protector of Heruka who had come to show them Heruka’s special place. Upon arriving at the place indicated by the crow, they identified it immediately as a holy place, resonating with the energies and blessings of spiritual practice. Tagphu Pemavajra received many, many auspicious visions there.

Trijang Rinpoche, the heart disciple of Pabongka Rinpoche, writes in his autobiography that Tagphu Pemavajra was also known to have many frequent visions of Tara, who he would converse with directly and from whom he received many secret teachings, enough to fill volumes. It is further documented that the annuttarayogini form of Tara appeared first as a pure vision to Tagphu Pemavajra. Trijang Rinpoche himself requested Tagphu Pemavajra for prophecies regarding his spiritual practice.

As Trijang Rinpoche received countless teachings from Pabongka Rinpoche and became one of the most important figures of Tibetan Buddhism when it came out of Tibet (almost every prominent Gelugpa teacher in the world now would trace their lineage back to him and received teachings from him), this meeting and relationship with Tagphu Pemavajra is a particularly significant and auspicious one. He went on to write many detailed texts about this practice of this form of Green Tara, which had been received by Tagphu Pemevajra through visions.

The special relationship between Tagphu Pemavajra and Pabongka Rinpoche extended further into an unusually strong connection with the protector Dorje Shugden. It is known that Pabongka Rinpoche had been requested by Dorje Shugden himself, through an oracle to compose a new text. Though he complied and wrote the text, he felt it required further validation and thus offered it to Tagphu Pemavajra with further requests. Tagphu Pemavajra, by now very famous for his ability to travel to other realms, went to Tushita Heaven, where he made requests to Dorje Shugden.

Shugden emanated out of under Tsongkhapa’s throne and, in the form of Duldzin Drakpa Gyeltsen, passed him the practice and initiation. This was then passed down to Pabongka Rinpoche; from this, he later composed Melodious Drum Victorious in all Directions which has come to be the central text used today for propitiations and prayers to Dorje Shugden.

In his lifetime, Tagphu Pemavajra made various pilgrimages and engage in retreats at holy sites throughout Tibet. Often, he would receive immaculate visions and lineages at these places. In between these travels, Pabongka Rinpoche would invite him for teachings, which Tagphu Pemavajra would happily offer. Over the years, he would give many teachings including those at the heart of the Gelugpa lineage – Gaden Lhagyama and Lamrim – as well as initiations of some of the highest practices. In turn, Pabongka Rinpoche too would offer him teachings or he would give extensive teachings and initiations at the request of Tagphu Pemavajra.

Tagphu Pemavajra and Pabongka Rinpoche’s relationship exemplified the powerful results that can arise out of such a pure and committed guru-disciple relationship. They were known to often visit each other, share teachings and perform pujas and offerings together. So closely connected were they that Tagphu Pemavajra even wrote prayers as requests to Pabongka’s previous lives which revealed details of these incarnations.

For many years of their lives, particularly towards the second half, both would also offer long life rituals to each other, wherein Tagphu Pemavajra would even receive visions indicating that the Buddhas themselves came to bless Pabongka Rinpoche.

This special relationship between the two was always marked by the very powerful teachings they shared with each other and bestowed onto others; it was marked entirely by their devotion to Dharma. Even their very last meeting in 1935 was charaterised by the wealth of teachings that arose out of their meeting – teachings of the Lamrim, commentaries and oral transmission of Je Tsongkhapa’s writings, and initiations and teachings of Dorje Shugden.

While many attribute Pabongka Rinpoche’s eloquence and realization of the Lamrim teachings to his tutelage under Dagpo Rinpoche, we must not overlook the vast influence that Tagphu Pemavajra also had in passing many, many teachings to him, of both Lamrim as well as various secret teachings. Often considered as one of the founding fathers of the Gelugpa lineage as we know it today, Pabongka spent all his life promoting the teachings of Lamrim and the practices of Je Tsongkhapa, Vajrayogini and Dorje Shugden, many – if not all – of which would have stemmed from Tagphu Pemavajra.

In many instances, these teachings would be passed down directly from the deities themselves to Tagphu Pemavajra, creating a connection far closer and more auspicious to current day practitioners than we could imagine.

Kyabje Zong Rinpoche in front of Geshe Tsultrim Gyeltsen’s personal Dorje Shugden thangka in Thubten Dhargye Ling Center in Los Angeles, California

Please listen to the beautiful talk given by H.H. Kyabje Zong Rinpoche to students regarding the lineage of Dorje Shugden. Kyabje Zong Rinpoche’s student Geshe Tsultrim Gyeltsen of Los Angeles translates.

Great beings such as Kyabje Zong Rinpoche and Geshe Tsultrim Gyeltsen practiced Shugden their whole lives. Masters of their calibre who are scholars, debate masters, logicians, highly sought after tantric teachers and attained beings have chosen to practice Shugden as their principal protectors must have seen Shugden as beneficial. Surely Shugden cannot fool so many high lamas for so many centuries.

When masters of this calibre practice Shugden, you can be sure Shugden is an enlightened being. Listen to the transcript and be moved by the voices of two great masters talking about the Shugden practice from their hearts to their students. How they share the profound practice of Shugden who they call affectionately Dharmaphala (Dharma protector) to the students of Thubten Dhargye Ling in Los Angeles, California.

Both Kyabje Zong Rinpoche and Geshe Tsultrim Gyeltsen trusted Shugden wholeheartedly and encouraged their students to practice. Much compassion and care can be heard from this precious and rare audio tape.

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Play the audio here:

or listen to the audio on YouTube: Part 1 Part 2 Part 3

Transcript of the teachings by Kyabje Zong Rinpoche as translated by Geshe Tsultrim Gyeltsen

The Dharmapala is real and he is the emanation of Vajrapani.
From the Thousand Buddhas, he is the *Sangye Hlungzey1 , the last Buddha from the thousand. He generated Bodhichita and said before the Buddha, 999 Buddhas, whatever actions of the Buddha they did, he will also do those.

Geshe Tsultrim Gyeltsen who founded Thubten Dhargye Ling in 1978

He started generating Bodhichita before with the *Rinchen Nyingpo2 the essence of the jewel. He started there and since then he created merit in the things he did. In our country, there was a great Mahasiddha Buton Rinchen Drub. He was also the Dharmapala.

Before that in India, he was the great master of the Mahasiddha Birwapa. His name was Birwapa.

In India, during Birwapa’s time, there was a very large monastery with many monks and scholars of Buddhism. There were around 500 of them together in one place and Atisha was the proud leader of those monks. Birwapa was living in that very monastery and he was also one of the great scholars.

He kept a small bottle of the wine for the tsog offering. It was his commitment of the Tantra, therefore he kept that.

Atisha saw the wine and as he was the leader of those monks, Atisha said “You cannot stay in the monastery. You have to keep away from the monastery because you keep wine in the monastery. Therefore, you have to go”.

He then said to Atisha, “This wine doesn’t hurt me”.

Atisha said, “I know that it does not hurt you but it hurts others, therefore you have to leave the monastery”. Then when the monks were together in the chanting hall, he said “I am a bad person therefore I cannot go through the door and I have to go up”. Then he took his cushion, sprung through the ceiling and went up in space.

Geshe Tsultrim Gyeltsen, famous American singer John Denver and Kyabje Zong Rinpoche

Then he went away. When he reached the banks of the Ganga, a very big river in India, he said, “I am a bad person, therefore if I cross you, then you will be bad, therefore better you just keep away from me”. He told that to the river and at that time the river parted and he passed through.

From there he arrived at a temple and in that temple the people sacrificed many animals every day to make offerings to their God.  He went inside the temple right to the statue of the God and he pushed away the very strong, big statue with his knee and pushed it outside.

The devotees were very upset but they couldn’t challenge him so they asked, “Please allow us to put the statue back into the temple. We want this statue back inside the temple. Please put it back there.” They asked this to Birwapa who then said, “I will take this statue back inside of the temple but you need to make a commitment, I first need something from you”.

“What is the commitment?” They asked.

“That you don’t kill any more animals to sacrifice to this God and also when you give an offering to this God, buy rice or any other food, if you do that, then I will put the statue back into the temple”.

Inside the temple, there is also a dakini *Namkyi Jetsun3, there is also a statue of that. Then he went there and he tapped the head of the statue of the dakini. Then the dakini’s head absorbed into the body, and there’s no head.

When the head went down into the body of the stone, stone body, then he pulled up the two ears, holding each ear with each hand, and brought the head back up like normal.

Since then the goddess had a new name, *Lhamo Namjurma4, meaning “holding or pulling the ear”, that’s how the goddess got the name.

In India, he also taught, developed and propagated the Dharma. After that, he went to Nepal. In Nepal, he saw the statue of Lhamo Chandika made from stone.

Thubten Dhargye Ling where His Holiness Kyabje Zong Rinpoche gave the teachings on Dorje Shugden and Geshe Tsultrim Gyeltsen translated. This is in Los Angeles, California.

During that time, in Nepal, there are some people who check, like mathematics, like prophesise, clairvoyance, something like this. They said there was need to sacrifice animals. About 2 million animals to be killed and sacrifice within 3 years and if they don’t do that, the Nepalese government or people, the country will have very bad opportunities, or something very bad will happen.

The Nepalese government, they wanted to, in fact they had to do this, because they had to care for the country but they didn’t have that kind of animal. They were thinking what do we do? Then Birwapa he said, “Take it easy, I have an idea. It doesn’t need 2 million animals but only black sesame seeds, hundreds of bags of sesame seeds”.

Nepalese government need to make the sacrifice to Lhamo Chandika, and while Birwapa was performing the fire puja, some people saw Lhamo Chandika in the wood pyre, when he gave her the sesame seed through his hand, they also saw many animals, what looked like animals strewn forth.

At that time, Birwapa has a very high quality or had very high reputation of the Dharma, Dharma’s power. And then after that, then his generation, in our country there is *Panchen Shakya Sherab5 . He is also reincarnation of the mahasiddha and *Panchen Shakya Sherab6 is also very great scholar but not only scholar, like a mahasiddha of scholars, a very great one.

After that later, then also Buton Rinchen Drub came, also generation of the eight Shabje Sherab, come down then great scholar also Buton Rinchen Drub.

Buton Rinchen Drub, after he left, he also reincarnated back during the time of Lama Tsongkhapa, Je Rinpoche, at which time, came the great mahasiddha called Dulzin Drakpa Gyeltsen.

Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche in Gaden Shartse Prayer Hall

Then Dulzin Drakpa Gyeltsen also changed his life, and also then after that was Panchen Sonam Drakpa. Panchen Sonam Drakpa is the teacher of the 3rd Dalai Lama. Panchen Sonam Drakpa has good, very excellent qualities and also very high reputation and after that then, after that came Sonam Yeshe Wangpo.

When Sonam Yeshe Wangpo left, his next incarnation was Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen was a very great scholar. Even as a thirteen year old boy, he was a great scholar, spiritual, taken to practising the Lamrim, clear self realization and the ability to teach to others too. His guru is Panchen Lobsang Chokyi.

During Lama Tsongkhapa’s time, Nechung Chokyong, the government’s protector, although he didn’t show his real form but instead emanated as one young boy, went many times to Lama Tsongkhapa’s place, with Lama Tsongkhapa together with his the disciples, he asked, “I need help, I need help, who can do it?”

He asked many times but nobody says “I’ll do it”, nobody said that.

Then one day, Dulzin Drakpa Gyeltsen who was the oldest student of Lama Tsongkhapa around that time thought to himself, “This boy has come many times”, and proceeded to say “I will help you, I will help you”.

Then the young boy said to Dulzin Drakpa Gyeltsen, “Don’t you forget what you told me, don’t forget’ and disappeared.

At the same period, this boy, that is the time of Lama Tsongkhapa, the 1st Dalai Lama, Gyalwa Gendun Drup, he is the disciple of Lama Tsongkhapa. Since then, the Dalai Lama, the 2nd, the 3rd, the 4th and the 5th Dalai Lama also, five generations after, then Tulku Drakpa Gyeltsen came. Tulku Drakpa Gyeltsen is there, during Lama Tsongkhapa’s time he is Dulzin Drakpa Gyeltsen, he was there. Then 5th Dalai Lama’s time he came and his name is Tulku Drakpa Gyeltsen.

Then one day, Tulku Drakpa Gyeltsen went to the oracle. Nechung came through the oracle, with other people present, asked “Do you remember what you promised to me, do you remember that?”

Then Tulku Drakpa Gyeltsen said, “I don’t remember”.

Then Nechung gave some barley to Tulku Drakpa Gyeltsen, “You take this, burn the barley and smell it with your nose and then you will remember”. When Tulku Drakpa Gyeltsen got back to his place and burnt the barley, he remembered Nechung as the emanation of the small boy, his promise to help and also remembered his whole past.

Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche here taking lunch together as they often did. They were very close. Trijang Rinpoche was the guru of Zong Rinpoche

When he remembered, he thought, “Now I need to show the form of a Dharmapala”.  After that where also, then he said that Nechung, Damchen Dorje Legpa is another protector of the Dharma, very powerful.

Then he said also, he talked to Tulku Drakpa Gyeltsen, “Now in this time, now is the lucky time, we have pure Dharma and this is the system of Lama Tsongkhapa that is like gold. And also, if you become a protector of that, then you will be his best one, you are the best protector of the Lama Tsongkhapa’s system of teachings”.

Then next time when he went to Nechung and Nechung came through the oracle. He said “I’ll do it, I will take the form of Dharmapala but I don’t have cause of death”.

What is the cause of death? Somebody to make anger or somebody to create bad action to him, then that will be the cause to become and take form as a Dharmapala. Therefore he told this, “I don’t have that kind of a problem”. Then Nechung says “You will stay in Lhasa, go into Lhasa”. “I will make a cause of death”, Nechung told Tulku Drakpa Gyeltsen.

Then that’s what Nechung told to Tulku Drakpa Gyeltsen and just like that, Tulku Drakpa Gyeltsen went to the Lhasa. Lhasa is the capital of Tibet. While he was staying in Lhasa, people, Tibetan people, local people or from long distance came to see him. His reputation was much higher than His Holiness the Dalai Lama at that time. Therefore one of the attendants of the Dalai Lama, Desi Sangye Gyatso, got angry and mad and he tried to kill Tulku Drakpa Gyeltsen.

Then the attendant of the 5th Dalai Lama, Desi Sangye, killed Tulku Drakpa Gyeltsen. But His Holiness the Dalai Lama doesn’t know anything, no. Then this attendant of the Dalai Lama he told to His Holiness the Dalai Lama, Tulku Drakpa Gyeltsen was very sick. His Holiness the Dalai Lama then said, “If he is sick, I want to go to there and I want to see him”.

Desi Sangye Gyatso then said “Oh, you cannot go there. Your Holiness please you don’t go because his sickness is very dizzy. Very dizzy. Very badly dizzy. Also it is not good for you. Please don’t go”. And he stopped His Holiness from going there whilst on the other side, Tulku Drakpa Gyeltsen’s body was burned.

When burning his body, very special smoke, a smoke with a rainbow together rose. Rainbow in the smoke together just like a pillar, straight into space, very long one….

Then this rainbow and smoke mixture stayed in sky, go up, and that time, the attendant of Tulku Drakpa Gyeltsen was very upset. He thought about how people were very bad to him. Killed and also everything very bad action they did to him, but he don’t think about those, and he goes straight up to the pure land, looked like he is going up straight to pureland. That he doesn’t like.

And also “Why don’t you do anything and go straight that way”. His robes hit the smoke and then smoke is coming down. Doesn’t go up anymore. And then come down to earth and the whole area very smoky with the rainbow just like fog on the ground…

Then he started to become, taking a wrathful form, a very powerful one. Then he went to Sangphu, From Lhasa to Sangphu. Sangphu is on the other side of Lhasa. They have a protector called Setrab, this is the college of Setrab. He went there and stayed there.

Then there were many different kind of signs, very powerful and very strange for this country, our country. Everybody was afraid.

Then the 5th Dalai Lama and his government, they tried to make a burn, through the fire puja. Very great ones, like His Holiness Dalai Lama, Karmapa, *Dorje Tra6, and many Gaden Karampa, those powerful lamas tried to make it burn with a fire puja. But they cannot burn, cannot do anything, it was powerful.

Therefore then they know that, after that they put “Now you are the protector, to make the protector, then Dorje Shugden”, and since then also, from the Chinese King like that time also, his great name Dharmapala therefore… many different places also, even China, they sent many different kinds of offerings to Dharmapala and also those kind of Dharmapala hats.

Since then, very powerful protector, a very powerful, great quality protector, therefore then *sog-wang7, means the initiation of the Gyalchen, since then can, when they were given the initiation of the Dharmapala… that blessed Dharmapala through the text by Lama Rinchen Wangyal. But then sometimes, that one also the text lost.

Since then lost that text, and then people, even high level teachers they couldn’t get the initiations of Dharmapala.

Then during Kyabje Pabongkhapa’s time and also Tagphu Dorje Chang. Tagphu Dorje Chang, a very great Mahasidda, he is very great, truly great Mahashidda. And then Kyabje Pabongkhapa asked Tagphu Dorje Chang,“Please try to get the initiation of the Dharmapala because we need it”, asked.

Then Tagphu Dorje Chang he went to the Tushita Heaven because Lama Tsongkhapa is there now. And he went to Tushita Heaven and also he see that Lama Tsongkhapa and also then get the initiation for Dharmapala from Lama Tsongkhapa. Two different kinds of initiations. Tagphu Dorje Chang got it.

Then from the Lama Tsongkhapa given this initiation to Tagphu Dorje Chang, Tagphu Dorje Chang gave the initiation to Kyabje Pabongkhapa, Then Kyabje Pabongkhapa gave this initiation to Kyabje Trijang Dorje Chang. Then from Kyabje Trijang Dorje Chang gave then His Holiness our guru Kyabje Zong Rinpoche. He got three times, about three times. Then since then to gurus, it’s four generations.

Tagphu Dorje Chang is a great Mahasiddha of the Tibetans, that is the everybody knows just general, everybody knows he is great, because like a statue also talking to him, even like this, also normally Tara and himself, like a person each other, talking to each other, this kind has…

Kyabje Pabongkhapa is a great mahasiddha and long time because his long history and in this time also he the great action of the Dharma increasing and also make develop in the whole of our country Tibet, he is giving teachings and also develop Dharma very kind for us indeed. He is also the emanation of the Chakrasamvara, he is the real Chakrasamvara.

His Holiness also says, and those kind of you have great teachers, great mahasiddhas, through that ways the initiations came and also we got and if you want more details of those real, if you want to know then it has textbook… His Holiness mentioned one textbook I had, because through His Holiness this time I got, and also maybe I can make a Xerox for you, and also you will have centre here or any other centre, therefore if you want to learn you learn from them from your teacher.

Those the commentary of these texts, printing in India also if you want it, Geshe-la His Holiness mentioned where is there.

Footnote:
1-6 sound not very clear, hence spelling may not be accurate
7 sochwang or sogtae