A very special boy was born in 1779 in Mongolia. The boy would come to be known as Ngawang Khedrup, one of the greatest Mongol teachers of the Gelug tradition. He received his novice vows in Urga (modern day Ulaan Bator) and was enrolled into Tashi Chophel Monastery.

When he was old enough, he traveled to Tibet and enrolled into Drepung Gomang Monastery to study the five great treatises. At the monastery, he studied under a line of illustrious teachers including the Fourth Jetsun Dampa, the Eighth Dalai Lama and the Second Reting Rinpoche, one of the earliest Gelug Lamas to embrace the practice of Dorje Shugden.

While he was residing in Lhasa, there were certain adversaries fueled by jealousy who accused him of breaking his monk vows. However, with his strong faith and reliance on the Protector Dorje Shugden, he was soon absolved of all accusations when he went to consult the oracle of Trode Khangsar. Interestingly enough it was Nechung to advised him to consult Shugden on this matter, stating that only Shugden would be able to determine the truth in such disputes. This in itself is a clear indication of Shugden’s enlightened nature, for it is only Buddhas who have the highest level of unbiased wisdom to discriminate between right and wrong.

After he completed his monastic studies and received his Rabjampa degree, he decided to return to Mongolia. Upon his return, the Emperor Daoguang awarded him with the title of the Supreme Chief Khenpo. At that time, he took up office as the Abbot of a Gelug college which was renowned for specializing in the practice of Hevajra in the 19th Century. It was called the Hevajra Practice College of Urga.

Throughout his lifetime, Ngawang Khedrub wrote extensively and his collection of works includes sadhanas, hagiographies of Jetsun Dampa, commentaries of the Lamrim and a text detailing the death process. He seemed to have an especially close connection with Maitreya – his writings on sadhanas seemed to be centered on the Buddha Maitreya, including a praise to Maitreya. The book Mongolia and the Mongolians even details that a statue of Maitreya, standing at more 120 feet, was apparently commissioned by Ngawang Khedrub.

In a short text on Panchen Sonam Dragpa’s hagiography, Ngawang Khedrup wrote that the Dharma Protector Dorje Shugden arose from the omniscient wisdom of Panchen Sonam Drakpa. It is therefore not a surprise that one of his disciples, Ngawang Yeshe Thubten, became the author of one of the earliest Dorje Shugden ritual texts.

Later Gelug masters including Kyabje Pabongka Rinpoche frequently quote from this same text, drawing a direct link between Dorje Shugden and Panchen Sonam Dragpa as a previous incarnation. It is thus from great Lamas like Ngawang Khedrub that the lineage and practice of Dorje Shugden continues to grow in Mongolia.

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.

As all rituals failed, the 5th Dalai Lama soon realised that Tulku Drakpa Gyeltsen was indeed not a spirit and had actually manifested as a Dharma Protector – Dorje Shugden. The Dalai Lama proceed to compose a praise in recognition of his awakened qualities. With this recognition by the Great Fifth, the calamities, dying of livestock, hail, earthquakes and all terrible things ceased. Everything flourished in the land once again and peace was restored.

No one can compete with him! He is the one called Dorje Shugden Tsel, The Mighty One Endowed With Vajra Strength!
~ Nechung, during an official proclamation

This was how he was given the name Dorje Shugden. The 5th Dalai Lama subsequently ordered a temple of Dorje Shugden to be built in Lhasa. It was named Trode Khangsar and still stands there to this day as a popular pilgrimage site.

The Dalai Lama even made a statue of Dorje Shugden with his own hands, which he offered to Phelgyeling Monastery along with the practice. This statue can still be seen in Phelgyeling Monastery in Kathmandu, Nepal, where the monks have relocated since the 1950s.

A high Chinese minister named Amban Che Trungtang was resident in Lhasa. He heard of the oracle of Dorje Shugden in Trode Khangsar and sought prophecies for some important questions he wrote in Chinese. He came to the temple and burned the questions in front of the image of Dorje Shugden and demanded clear answers.

Right the next day, Dorje Shugden took trance in the oracle and gave precise answers that delighted the Chinese official with conviction. He reported it to the reigning Chinese Emperor Daoguang.

Consequently, imperial representative of the Chinese emperor Daoguang, the 11th Dalai Lama Kedrub Gyatso, his regent, patrons and many High Lamas presented a Pandit hat to Dorje Shugden in an elaborate ceremony at Trode Khangsar. In that way, the esteemed guests all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings.

Moreover, the practice of Dorje Shugden has grown all over the world and is now being followed by tens of thousands of practitioners in both the East and the West. Having arisen as a Dharma Protector specifically for this time, Dorje Shugden is bringing great protection, resources and help to practitioners everywhere and helping the Dharma to spread in all directions.

Some of the world’s largest Buddhist organizations, such as the NKT and FPMT centers, are or have been under the guidance of Lamas who were well-known Dorje Shugden practitioners.

In 1622, the First Panchen Lama Lobsang Chokyi Gyeltsen recognized the boy to be the incarnation of Yonten Gyatso, the Third Dalai Lama, along with further confirmations from Protectors. The Panchen Lama gave him the name Lobsang Gyatso but the recognition was plagued with controversy. Even before the recognition, the boy had also been unsuccessfully recognized to be the reincarnation of a Kagyu Lama, the Fourth Tsurpu Gyaltsap Dragpa Dondrup.

Due to pressures by the Tsang Empire, Panchen Lama had to make great efforts to please the Tsangpa governor so arrangements could be made to bring the Fifth Dalai Lama to Drepung Monastery. At Drepung, the young boy was in competition for the position of Dalai Lama with another candidate, who was later identified as the incarnation of Panchen Sonam Dragpa, Tulku Drakpa Gyeltsen. In the end, the young Lobsang Gyatso was finally enthroned at Ganden Phodrang in Drepung Monastery at the age of six.

Lobsang Gyatso received his full monastic ordination in 1638. Lingme Shapdrung and the First Panchen Lama were the monastic preceptors and bestowed upon him the name Ngagi Wangchuk. The Fifth Dalai Lama studied at the feet of many leading Lamas of his day. He also began his monastic studies with his tutors, Lingme Shapdrung Konchok Chopel and the First Panchen Lama, in Prajnaparamita, Madhyamaka, Vinaya and Abhidharma.

He also trained in grammar and poetics, astrology and divination, and related topics, with Mondro Pandita. His accomplishments are legendary as he continues to be considered a significant lineage holder by the Nyingmapas. He trained with the lineage holders of the Changter and Zur tradition of the Kama. His own family also maintained good relations with the Drukpa Kagyu via his cousin Pagsam Wangpo, who was recognized as the Fifth Gyalwang Drukpa.

In 1637, Gushri Khan marched into Tibet with a contingent of 800 soldiers, purportedly on a pilgrimage but most likely to assert political control over Tibet. This was not unusual as the Mongols tribes were fragmented and various tribal leaders sought to reestablish the ideal patron-priest model created by Kubilai Khan and Chogyal Pagpa in the 13th century. It seems that Gushri’s incursion into Tibet was at the invitation of Sonam Chopel, the Fourth Dalai Lama’s treasurer and was part of his covert mission to find a Mongol ally in the Gelug struggle against the Tsang forces who were Kagyupas.

The Dalai Lama had an audience with Gushri at this time and bestowed upon him the title of Tenzin Chogyal –‘Holder of the teachings, King of Dharma’. It was a title that was designed to cement relations and it was highly effective as both the Dalai Lama and Gushri Khan reported receiving visions in which they played a key role in vanquishing the enemies of the Gelug tradition and spreading it far and wide.

During this visit, Gushri, the Panchen Lama, Sonam Chopel, and the Dalai Lama discussed plans for Gushri to invade Kham and vanquish the Bonpo stronghold at the Beri kingdom. The reason for this was a forged letter in which the Beri King declared his intention to invade Lhasa. In his autobiography, the Dalai Lama wrote that Sonam Chopel secretly followed Gushri on his warpath to Kham and attacked Tsang and wiped out all rivals to Gelug dominance of Tibet.

In 1969, Gushri Khan invaded Kham and completely destroyed Beri. Instead of returning to Mongolia, Gushri then marched further into Tibet. The Dalai Lama was horrified and demanded Sonam Chopel to undo his work and tried to convince Gushri to turn back. Naturally, he refused to do so and laid siege to Shigatse, the capital of the Tsang Empire for roughly a year before crushing the enemies and taking control.

However, Gushri did not hand over control of Tibet over to the Dalai Lama. Rather, Gushri declared himself King of Tibet and was enthroned by the Tibetans. He appointed Sonam Chopel as his regent, in charge of political matters, and he gave the Dalai Lama control of religious affairs. This fact became glossed over due to the Dalai Lama’s own account of the events. After Gushri Khan overthrew the Tsang Empire, the regent began a systematic effort to reduce the eminence of Tulku Dragpa Gyaltsen.

According to the Fifth Dalai Lama, Tulku Drakpa Gyeltsen was demoted in rank, due to the manipulation of the Regent Sonam Rabten. However, personal relations between Tulku Dragpa Gyeltsen and the Fifth Dalai Lama never seemed to sour.

Tulku Dragpa Gyeltsen is also known to have attended teachings and transmissions by the Fifth Dalai Lama and for even enjoying social gatherings to drink tea together. However, when Tulku Dragpa Gyaltsen became ill shortly afterwards, the Regent Sonam Rabten kept the Fifth Dalai Lama from visiting him.

There are variations of how Tulku Drakpa Gyeltsen passed away but the Fifth Dalai Lama’s autobiography is one of the authoritative sources that document the affairs of this time. Although it does not shed light on the full situation it does provide many crucial details that more or less concurs with what had been written by Dorje Shugden proponents like Kyabje Trijang Rinpoche’s Music Delighting the Ocean of Protectors.

In the Fifth Dalai Lama’s autobiography, not long after Tulku Dragpa Gyaltsen’s death Nechung possessed an oracle and told the Fifth Dalai Lama that there were disturbances in the teahouse. True enough, the Fifth Dalai Lama had visions of a monkey about eight years old appearing.

Then, the Great Protector told him to go far away from where Tulku’s body was being cremated, and so he went to the Potala Palace where he engaged in purification practices. While he had hoped for signs that the trouble was over, he continued to receive disturbing dreams of a monk who became an animal and other inauspicious signs. This may indicate that he was already aware at this point of foul play associated with the regent and that he was feeling guilty by his association with the regent.

Actually, the Fifth Dalai Lama’s apology and recognition of Dorje Shugden as the reincarnation of Tulku Dragpa Gyaltsen, is not clearly mentioned in his autobiography. This is only more clearly elucidated in later years by other highly attained lamas. However, accounts of the Fifth Dalai Lama attempting to subdue or destroy Dorje Shugden through various rituals and the building of shrines are found in writings of both Dorje Shugden detractors and proponents, as well as in the Great Fifth’s own autobiography. Other events associated to Tulku Dragpa Gyeltsen remain obscure or even completely omitted from his biography.

According to the White Conch Dictionary, the Fifth Dalai Lama later founded Trode Khangsar, which was on the south side of old Lhasa as a Dorje Shugden shrine. Trode Khangsar was taken care of by monks of Riwo Choling Monastery of Lhoka in Southern Tibet. There was a caretaker from Riwo Choling that performed regular propitiation service and a Dorje Shugden oracle was even established there.

Morchen Kunga Lhundrup, who contributed to the first major Dorje Shugden rituals, mentions Trode Khangsar in his autobiography so it was clear that Trode Khangsar existed and was founded since the time of the Great Fifth. On the east side near the outer gate of Trode Khangsar was a smaller shrine, Monkyi Khangsar where Kache Marpo was invoked. It is interesting to note that among the Great Fifth’s prolific works, is also a propitiation to Kache Marpo, the principal attendant to Dorje Shugden.

The Dalai Lama spent the next several decades consolidating power, a process that involved the construction of the Potala Palace, a declaration of himself as the emanation of the Bodhisattva Avalokitesvara (the patron protector of Tibet), a state visit to Beijing, and the invocation of the Golden Age of the Tibetan Empire by tracing his previous incarnations to King Songtsen Gampo.

The Dalai Lama continued to consolidate his power through the removal of all remaining rivals by suppressing the Jonang tradition and by forcing the Karma Kagyu to return Gelug Monasteries that were converted into Karma Kagyu during the reign of the Tsangpa Kings. It was known that many Kagyu institutions converted to the Gelugpa lineage during that time.

Under the Fifth Dalai Lama, the city of Lhasa flourished. Foreign traders and intellectuals came in droves to the city that acted as a confluence of the arts, medicine, and architecture. He established a wide infrastructure of taxation and administration for both secular governance and religious governance of the monasteries. He was also a prolific writer, with his written works spanning histories and religious commentaries, which are all collected into a collection of more than thirty large volumes.

The Fifth Dalai Lama’s death was famously hidden under a shroud of mystery. In 1682, Desi Sangye Gyatso concealed the knowledge of the Dalai Lama’s passing for 15 years. In the meantime, he himself continued to consolidate Gelug power of Tibet, and had the Dalai Lama’s remains mummified and entombed. He also searched and found the incarnation so that within the same year that the death was announced, the 15-year-old Sixth Dalai Lama could be immediately enthroned.

Morchen Kunga Lhundrub is the epitome of non-sectarianism, known to have upheld and respected many lineages equally and without any problems. As a highly influential master of the Sakya tradition, he was also revered by the Gelugpas as a lineage master of Naropa’s Vajrayogini. Within his own sect, Morchen was revered as a lineage holder of the Sakya Path and Result.

His early life was typical of great masters, having being recognised at a young age and ordained by the 28th Sakya Throne Holder Jamgon Amyeshab who later would confer upon Morchen may initiations and transmissions. These included a long life initiation, rong tsong’s six transmissions of the Perfect Wisdom and an initiation into Mahakala’s practice.

As a young monk, Morchen would travel to Sakya where he met with Padma Trinley. It was then that Morchen took his full ordination vows from this master who, coincidentally, had conducted a fire puja to burn Dorje Shugden at the request of the Fifth Dalai Lama.

Although Padma Trinley was to be Morchen’s ordination master, Morchen was unable to receive Lamdre teachings from him – after receiving his ordination, Morchen fell seriously ill and was unable to recover in time. Thus, Morchen received these teachings from Kenrab Jampa and went on to become his heart disciple.

Until his passing in 1728, Morchen worked tirelessly to spread the Dharma throughout Tibet. He was a model of non-sectarianism through his work. For example, to passed to his Gelug disciple Jamyang Dewa Dorje, the transmission of Marpo Korsum, a Sakya practice which is part of the 13 Golden Dharmas. He was also abbot of many monasteries, including Mor, Rawa Mey and Tashi Chodey.

Morchen bore a close relationship with Dorje Shugden, entrusting activities to the Dharmapala who was happy to accept. He also gave initiations into this Protector’s practice at Trode Khangsar in Lhasa, which were received by the Gyalchen oracle. Also at Gaden Ling, Morchen performed a consecration of the Gyalchen Tenkhang.

Not all of Morchen’s works are not openly available. From what is available however, we know that Morchen wrote a ritual for gyabshi, an obstacle-clearance puja composed by Shakyamuni Buddha himself. He also co-authored the lower volume of Petition to Dorje Shugden Tsel: Granting all Desired Activities, the upper volume having been composed by Drukpa Kunley of the Drukpa Kagyu sect. This text would become very central to the practice, used in prominent Dorje Shugden temples such as Trode Khangsar and Riwo Choeling, and also incorporated into rituals written by Serkong Dorje Chang centuries later.

Morchen’s contribution to this seminal text was an expansion of the foundation laid by Drukpa Kunley, and included the ritual origins of Dorje Shugden, as well as what is probably the earliest iconographic description of Dorje Shugden and his four cardinal emanations. Morchen gave detailed descriptions of the activities of the four cardinal emanations – peaceful, increasing, control and wrathful – as well as wrote praises to them.

His writings were so influential that up to this day, practitioners continue to rely on his descriptions when painting Gelug thangkas and performing rituals to Dorje Shugden. Prior to Morchen’s writings, Dorje Shugden was described as riding a horse and the Sakyas had relied on that description when propitiating him. Morchen however, described Dorje Shugden as being on a lion throne – this has since been the only description of the principle emanation in such a form.

According to Trijang Rinpoche, Morchen also wrote A Presentation of the King’s Three Activities. Copies of it however, have not been found and thus the works only continue to exist in name. Given the calibre of his works which we have access to, it is unfortunate that more of Morchen’s compositions are not available to us.

The 11th Dalai Lama Khedrup Gyatso

Here is the direct quote which is quoted directly from Kyabje Trijang Rinpoche’s autobiagraphy on page 123-124:-

Enthroned as guardian of the Yellow Hat Teachings,
By the Chinese emperor, the Dalai Lama, and his regent
~ Kyabje Trijang Rinpoche’s autobiagraphy on page 123-124

As for this, during the first period of the time of the eleventh Dalai Lama Kedrup Gyatso and the regent Ratreng Hotogtu Ngawang Yeshe Tsultrim Gyaltsen, the Great Dharma King Nechung and the Lhasa Trokang Gyalchen Shugden were both swift to perform activities and both were very renowned to give accurate prophesies.

Resident in Tibet was a high Chinese minister who was powerful and oppressive named Amben Che Trungtang. He had some very important questions to ask for prophecy that he had written in Chinese.

He came to the Lhasa Trode Kangsar Protector Palace and, in front of the image of the Dharmapala, burned the questions he had written in Chinese, and demanded that the Dharmapala (Shugden) give clear prophesies in answer to his questions during an invocation the following day.

When Dharmapala was invoked the next day, he gave explicit powerful answers to the questions in the correct order. Trungtang, with delighted conviction, informed the emperor Dhakong who awarded a proclamation of praise to Gyalchen of the Trokang Temple with a pandit’s hat, and also gave a pandit’s hat to Nechung at the same time.

Emperor Dhakong

The regent Ratreng, the Kashag, the Shabpa, the head secretary and so forth, ordained and lay officials from the high to low, and the Chinese Amban and his entourage went to Nechung in the morning and after a ceremonial offering of the new pandit’s hat, then went to Lhasa Trode Kangsar. There, in the center of a large stone courtyard, inside a pitched tent, in an elaborate auspicious ceremony, over the door of the protector palace was offered the pandit’s award.

The Trokang oracle, the temple monks, and general chief monks, with the regent Ratreng Rinpoche, the Chinese Amban, the Kashag, and Shabpa as chief attendees, Tibetan and Chinese people of all ranks were offered a feast and had a huge festival.

With the Chinese emperor Dhakong and the Lord of Buddhas, the Dalai Lama, patron and lama together, they all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings as praised in this part of the verse.

I have seen with my own eyes a record of this and the previously related story in which the minister Bumtangpa was saved from execution, in the notations of the office of the Kashag of the Tibetan government, in the guest book diary for the respective dates where the essence of what occurred in each instance was described.

From Shugden’ s puja praise:
“Enthroned as guardian of the Yellow Hat Teachings
By the Chinese emperor, the Dalai Lama, and his regent,
You generated the intent to protect the Teachings from now
Until the Buddha, Aspiring One, praise to you!”

天命皇帝佛王供施主，晋封黄帽教派大护法
从今乃至胜解如来间，发心保护教法尊前赞！

by Big Uncle

If you enjoyed the video, you can download it here.

Situated behind the main chapel of Jowo Buddha or the Jokhang Temple, south of the Barkhor area in Lhasa is Trode Khangsar, one of the most famous Dorje Shugden chapels in Tibet and in the world today. Built by the Great 5^th Dalai Lama at the end of the 17^th Century, this holy chapel was destroyed during the Cultural Revolution and was left abandoned until some time in the 1980s. As a registered national heritage memorial, Trode Khangsar is now under the care of the Chinese government and in 2008, the Chinese government initiated renovation works to restore this chapel to its former glory.

Currently managed by Riwo Choling Monastery, this sacred chapel is open to tourists and pilgrims. The tradition of daily pujas by the resident monks still continues to this day. This iconic chapel also serves as a monument to the Great 5^th Dalai Lama’s reverence of the protector, although this historic fact has been twisted by the present Dalai Lama’s government in support of an unreasoned ban on Dorje Shugden’s practice.

Trode Khangsar

Trode Khangsar is an eight-minute walk from the Jokhang Temple. Click to enlarge.

Chapel Interior

Trode Khangsar was originally a three-storey building with an entrance leading to the main hall. The interior of the hall has eight 10-meter wide pillars with paintings of Dorje Shugden’s previous lives, auspicious symbols and deities such as Indra and Brahma.

A mural of Buddha Shakyamuni in Trode Khangsar

Below are some of the notable murals in Trode Khangsar featuring Dorje Shugden’s previous incarnations which bear witness to the true nature of the deity which is that of a Dharma king:

• Dorje Shugden’s previous incarnations such as Manjushri, Biwarpa, Shakya Shri Bhadra, Sakya Pandita Kunga Gyeltsen, Buton Rinchen Drub, Panchen Sonam Drakpa, Sonam Yeshe Wangpo and Ngawang Sonam Geleg.
• Nechung riding a snow lion, holding a bow and arrow, arriving at Lama Tsongkhapa’s teaching.
• Nechung in the form of a young boy interrupting Lama Tsongkhapa’s teaching.

This is the original mural that depicts the incarnation lineage of Tulku Drakpa Gyeltsen

• Duldzin Drakpa Gyeltsen, one of Lama Tsongkhapa’s main disciples, telling Nechung to stop interrupting his master’s teachings.
• Duldzin Drakpa Gyeltsen promising Nechung to protect Lama Tsongkhapa’s teachings in the future.
• A pleased Lama Tsongkhapa offering Duldzin Drakpa Gyeltsen a skullcup full of nectar.
• Tulku Drakpa Gyeltsen.
• Nechung urging Tulku Drakpa Gyeltsen to fulfill his promise to arise as a Dharma Protector.

Another mural in Trode Khangsar

Several Dorje Shugden statues and paintings in Trode Khangsar are uniquely different from the usual iconography as he is depicted holding a club in his right hand instead of a sword. This matches the 5^th Dalai Lama’s vision of this Dharma Protector, which is mentioned in the prayer he composed praising Dorje Shugden’s enlightened qualities:

Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!

~ His Holiness the 5^th Dalai Lama

Another notable precious item found in Trode Khangsar is the wood printing blocks for Dorje Shugden Fulfillment Ritual text (chos skyong shugs ldan gyi bskang chog rgyas pa) by Gaden Jangtse Serkong Dorje Chang.

At the north is the room where rituals are performed while in the east and west are rooms for monks. The ritual room has a skylight, black walls and paintings of various Dharma Protectors. At the north portion of the room is a Lama Tsongkhapa statue with his two heart sons, Gyaltsab Je and Khedrub Je.

The third floor, which used to house Dorje Shugden oracles, was removed during the Cultural Revolution.

The Great 5^th Dalai Lama (1617 -1682)

Born amidst auspicious signs in 1617 to a Nyingma family, Ngawang Lobsang Gyatso was enthroned at Ganden Podrang, Drepung Monastery at the age of six. This accomplished master studied at the feet of many leading Lamas of that era such as Lingme Shapdrung Konchok Chopel, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen and Mondro Pandita. His accomplishments were legendary and he continued to be an important lineage holder for the Nyingma School.

His Holiness the Great Fifth Dalai Lama Ngawang Lobsang Gyatso

In 1638, Lobsang Gyatso received his full ordination vows from the 4^th Panchen Lama and Lingme Shapdrung Konchok Chopel. He became the first Dalai Lama to have temporal and spiritual power all over Tibet and was instrumental in unifying Tibet after the Mongol intervention. The Great 5^th Dalai Lama had a close relationship with Tulku Drakpa Gyeltsen as they shared the same teacher, and both studied and debated together. Tulku Drakpa Gyeltsen also received many teachings from the Great 5^th himself.

Both these great masters were contemporaries with many great accomplishments. But when Tulku Drakpa Gyeltsen’s fame and popularity threatened to eclipse the Dalai Lama’s, Depa Norbu, one of the Dalai Lama’s men, decided to assassinate Tulku Drakpa Gyeltsen. The Dalai Lama later discovered the truth behind Tulku Drakpa Gyeltsen’s murder by his own men and was deeply disturbed. He immediately composed an apology that was read out at Tulku Drakpa Gyeltsen’s cremation. Later, when rumors arose that Tulku Drakpa Gyeltsen had been reincarnated as Dorje Shugden, a perfidious spirit, the Dalai Lama and many other high lamas tried to bind him with various powerful rituals but none of them worked.

Many sacred statues can be seen in Trode Khangsar, and one of them is a form of Dorje Shugden that holds a club.

Eventually, the 5^th Dalai Lama concluded that Dorje Shugden is enlightened and therefore indestructible, as only enlightened beings possess this nature. Realising this, he composed a praise to Dorje Shugden and even made a statue of him with his own hands. The 5^th Dalai Lama also built Trode Khangsar as the very first chapel dedicated to Dorje Shugden.

In modern times, as part of the Dorje Shugden conflict instigated by the present Dalai Lama, the 5^th Dalai Lama’s initial mistaken view of Dorje Shugden as a dark and malicious force is often quoted to validate the Central Tibetan Administration’s (CTA) ban on the worship of this protector. Conveniently omitted is the 5^th Dalai Lama’s final realization that Dorje Shugden is in fact enlightened.

Tulku Drakpa Gyeltsen (1619 – 1656)

Recognised by His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen, Tulku Drakpa Gyeltsen displayed the many signs of an extraordinary being. As a young child, he had clear visions of the enlightened beings and was able to recall his past lives and teachers, play ritual instruments and recite prayers from memory. As a matter of fact, the Panchen Lama regarded Tulku Drakpa Gyeltsen to be an emanation of Manjushri.

Tulku Drakpa Gyeltsen

At the age of just seven, he took his novice vows from the 4^th Panchen Lama, who also conferred him the empowerments, long life initiations and initiations of Dharma Protectors as Mahakala and Kalarupa. By the time he was nine, he was already giving teachings and writing insightful commentaries. He received his full ordination vows when he was 20 and just like his previous lives, he held his vinaya (monastic) vows purely and he continued to request for many teachings, transmissions and initiations. Tulku Drakpa Gyeltsen, who was known for his unlimited thirst for the Dharma, was one of the two main disciples of the 4^th Panchen Lama, the other being the Great 5^th Dalai Lama.

A contemporary of the Great 5^th, Tulku Drakpa Gyeltsen became highly respected and sought after for his extraordinary skills in disseminating the Dharma, debate and composition. His teachings were perfect and soon his reputation began to overshadow the 5^th Dalai Lama’s. As mentioned above, His Holiness’ attendant, Depa Norbu, fearing the loss of power and position, hatched a plot to assassinate this erudite great master. After several unsuccessful attempts, Depa Norbu finally managed to kill Tulku Drakpa Gyeltsen by strangling him with a khata (Tibetan ceremonial scarf). Tulku Drakpa Gyeltsen then arose as the Dharma Protector Dorje Shugden, fulfilling the promise he made lifetimes ago as Duldzin Drakpa Gyeltsen to safeguard Lama Tsongkhapa’s Middle Way teachings.

Recognition from the Chinese Emperor

This mural of Manjushri on a lion is in the main prayer hall of Trode Khangsar

During the reign of His Holiness the 11^th Dalai Lama Khedrup Gyatso, a Chinese Amban (high official) named Che Trungtang wanted to test the authenticity of Dorje Shugden. On behalf of the then Chinese Emperor Daoguang, he wrote a list of important questions to ask Dorje Shugden. He then burnt the paper with the questions in front of a Dorje Shugden image and asked for clear answers and prophecies. The next day during the trance, the oracle of Dorje Shugden not only gave advice that was very clear but his answers also matched the sequence of questions that the Chinese Amban had written earlier. This clearly illustrates the enlightened nature of Dorje Shugden, as fully enlightened beings are known to have perfect clairvoyance.

Impressed by Dorje Shugden’s accurate and clear advice, the Qing Emperor Daoguang made an offering of a pandit’s hat and officially recognized Dorje Shugden as a great Dharma protector for Buddhism. The pandit’s hat was then placed over the door of Trode Khangsar in a grand ceremony attended by many important officials and dignitaries including the 11^th Dalai Lama, the Chinese Amban, Reting Rinpoche, the Dorje Shugden oracle and many others.

The Significance of Trode Khangsar

Given the controversy and untruths that surround the Dorje Shugden practice after the 14^th Dalai Lama banned this protector practice in 1996, Trode Khangsar’s very existence is pivotal as a solid testament of the Great 5^th’s reverence towards this Dharma Protector and an acknowledgement of Dorje Shugden’s true enlightened nature. The fact that the 5^th Dalai Lama built a sacred chapel dedicated to Dorje Shugden completely dismantles the foundation of an illogical and undemocratic ban. This is because the basis of the 14^th Dalai Lama’s ban is that the 5^th Dalai Lama regarded Dorje Shugden as an “Oath breaking spirit born from perverse prayers…” However as we will see, this is far from the truth.

Holy Dorje Shugden statue in Trode Khangsar.

Salient points to note:

[1] During Tulku Drakpa Gyeltsen’s cremation, there were strong gusts of wind, earthquakes and hail. Thick dark smoke in the shape of a hand enveloped all of Lhasa, and famine struck the population as crops failed and cattle died. Many thought that these natural calamities were due to Dorje Shugden taking revenge as an evil spirit. But these were actually the signs of the collective heavy negative karma returning to the people for killing a holy being – Tulku Drakpa Gyeltsen.

As we have seen, the Great 5^th initially did think that Dorje Shugden was a harmful spirit, and tried without success to subdue him with many different powerful rituals. Even Mindrolling Lama, who was renowned for his ability to subdue or destroy the most harmful spirits failed. Each time Mindrolling Lama tried to bind Dorje Shugden in a fire puja, he would see Yamantaka arising in the flames. This was a clear sign that Dorje Shugden could not be destroyed, and the visions of Yamantaka further indicated Dorje Shugden’s true nature, which is in essence, Manjushri.

This statue of Dorje Shugden was commissioned by The Great Fifth Dalai Lama.

The 5^th Dalai Lama soon realized that he had made a mistake as only awakened beings are beyond any karmas and therefore cannot be destroyed. The Great 5^th then quickly rectified his error by composing a praise to Dorje Shugden, and by making statues and chapels in his honor. By these acts, the 5^th Dalai Lama made it clear that Dorje Shugden is worthy as an object of refuge and veneration.

[2] Many have claimed that Dorje Shugden is just a minor practice. However, this false allegation is refuted by the fact that Trode Khangsar is located right in the heart of Lhasa, at a prime location just behind the world famous Jokhang Temple. If Dorje Shugden was indeed a minor practice, why would the 5^th Dalai Lama build his chapel in such a prime area of Lhasa? In fact, Trode Khangsar’s very location indicates that His Holiness wanted to encourage the people to engage in Dorje Shugden’s practice by making his temple easily accessible.

[3] The Great 5^th not only built Trode Khangsar and commissioned its main Dorje Shugden statue but also composed a prayer praising his qualities. It logically follows that His Holiness had full faith in Dorje Shugden and, given his stature in the Tibetan community both spiritual and temporal, influenced the spread of Dorje Shugden’s practice for hundreds of years making it one of the most popular protector practices before the unjust ban.

[4] The 5^th Dalai Lama’s building of Trode Khangsar effectively marked the start of Dorje Shugden worship in Tibet. The chapel served and continues to serve as a place of worship for many and was a means for the people to get connected to the practice of Dorje Shugden. If Dorje Shugden is indeed a harmful spirit as the CTA claims, then it was none other than the Great 5^th who began this “demonic” practice! Clearly, the CTA’s lies are absurd as the Dalai Lamas are emanations of Chenrezig and therefore have perfect wisdom and clairvoyance. It would be ridiculous to believe that Chenrezig would make such an error and cause such harm to sentient beings.

A mural of Mahakala located at Trode Khangsar

[5] Another false charge against Dorje Shugden is that he seeks to harm the life of the 14^th Dalai Lama and that his practice sends his devotees to the lower realms. However, it is also illogical to conclude that the Great 5^th Dalai Lama, the emanation of Chenrezig the Omniscient, would build a chapel dedicated to a malicious being that would harm his future incarnation’s life. Why would the Dalai Lama, whose sole purpose is to spread the Dharma, build a temple to venerate an evil spirit that would destroy the Dharma? What’s more, the Dalai Lamas have returned in perfect human form lifetime after lifetime to continue their previous life’s work. The fact that there is a 14^th Dalai Lama today is solid proof that people who practice Dorje Shugden do not go to the lower realms and that Dorje Shugden is certainly not a demon.

[6] The walls of Trode Khangsar are painted with murals of Dorje Shugden’s previous lives and with scenes depicting the historical account of Dorje Shugden’s origin story from the time he made a promise as Duldzin Drakpa Gyeltsen to protect the precious teachings of Lama Tsongkhapa. If we were to study the murals of Dorje Shugden’s previous incarnations in Trode Khangsar, we would also notice that one of Dorje Shugden’s previous lives is none other than Manjushri, the Wisdom Buddha.

Once the mind becomes enlightened, it cannot degenerate and revert to an unenlightened state. By virtue of this fact, Dorje Shugden is definitely not a perfidious spirit but a fully awakened being, whose essence is Manjushri.

Housed at Trode Khangsar, this is an extremely rare depiction of Dorje Shugden sitting on a throne.

[7] The murals of Dorje Shugden’s past lives show that his previous incarnations encompass lamas from different traditions. For example, Sakya Pandita Kunga Gyeltsen was one of the Five Founding Fathers of the Sakya school of Tibetan Buddhism. Another of Dorje Shugden’s previous incarnations is the Shangpa Kagyu founder Khyungpo Neljor. The CTA falsely claims that Dorje Shugden’s practice is sectarian, but why would Dorje Shugden want to destroy schools of Tibetan Buddhism that he had established in his previous lives? Furthermore, Dorje Shugden is not propitiated by the Gelugpas alone but also by the Sakyas and Kagyus. There are also thangkas depicting Dorje Shugden with Sakya lamas and key Nyingma deities, further dismissing claims that Dorje Shugden is sectarian.

Based on the above and the fact that Trode Khangsar is still in existence and flourishing today, it is clear that Tibetans recognize the awakened nature of Dorje Shugden and continue to have faith in him. The citizens of the world are not fooled by the CTA’s lies and their attempts at making Dorje Shugden the scapegoat for their own failures to regain Tibet. As they say, there are three things that we cannot hide – the sun, the moon and the truth.

Book: The Temples of Lhasa

More information on Trode Khangsar can be found in this book, page 195-199.

• Hardcover: 336 pages
• Publisher: Serindia Publications; illustrated edition (November 15, 2005)
• Language: English

(From the front flap of the book)
The Temples of Lhasa is a comprehensive survey of historic Buddhist sites in the Tibetan capital of Lhasa. The study is based on the Tibet Heritage Fund’s official five-year architectural conservation project in Tibet during which the author and his team had unlimited access to the buildings studied. The documented sites span the entire known history of Tibetan Buddhist art and architecture from the 7^th to the 21^st centuries.

The book is divided into thirteen chapters, covering all the major and minor temples in historic Lhasa. These include some of Tibet’s oldest and most revered sites, such as the Lhasa Tsuklakhang and Ramoche, as well as lesser-known but highly important sites such as the Jebumgang Lhakhang, Meru Dratsang, and Meru Nyingpa. It is illustrated with numerous color plates taken over a period of roughly fifteen years from the mid-1980s to today and is augmented with rare photographs and reproductions of Tibetan paintings.

This book also provides detailed architectural drawings and maps made by the project. Each site has been completely surveyed, documented and analyzed. The history of each site has been written — often for the first time — based on source texts and survey results, as well as up-to-date technology such as carbon dating, dendrochronology, and satellite data.

Tibetan source texts and oral accounts have also been used to reconstruct the original design of the sites. Matthew Akester has contributed translations of Tibetan source texts, including excerpts from the writings of the 5^th and Thirteenth Dalai Lamas.

This documentation of Tibetan Buddhist temple buildings is the most detailed of its kind, and is the first professional study of some of Tibet’s most significant religious buildings. The comparative analysis of Tibetan Buddhist architecture covers thirteen centuries of architectural history in Tibet.

The contents page of The Temples of Lhasa. Trode Khangsar is featured from page 195 to 199. Click to enlarge.

Map from The Temples of Lhasa showing the location of Trode Khangsar (number 10). Click to enlarge.

The Temples of Lhasa, page 195. Click to enlarge.

The Temples of Lhasa, page 196. Click to enlarge.

The Temples of Lhasa, page 197. Click to enlarge.

The Temples of Lhasa, page 198. Click to enlarge.

The Temples of Lhasa, page 199. Click to enlarge.

A Dharma Protector is an emanation of a Buddha or a Bodhisattva whose main functions are to avert the inner and outer obstacles that prevent practitioners from gaining spiritual realizations, and to arrange all the necessary conditions for their practice.

In Tibet, every monastery had its own Dharma Protector, but the tradition did not begin in Tibet; the Mahayanists of ancient India also relied upon Dharma Protectors to eliminate hindrances and to fulfil their spiritual wishes.

Though there are some worldly deities who are friendly towards Buddhism and who try to help practitioners, they are not real Dharma Protectors. Such worldly deities are able to increase the external wealth of practitioners and help them to succeed in their worldly activities, but they do not have the wisdom or the power to protect the development of Dharma within a practitioner’s mind.

It is this inner Dharma – the experiences of great compassion, bodhichitta, the wisdom realizing emptiness, and so forth – that is most important and that needs to be protected; outer conditions are of secondary importance.

Although their motivation is good, worldly deities lack wisdom and so sometimes the external help that they give actually interferes with the attainment of authentic Dharma realizations. If they have no Dharma realizations themselves, how can they be Dharma Protectors?

It is clear therefore that all actual Dharma Protectors must be emanations of Buddhas or Bodhisattvas. These Protectors have great power to protect Buddhadharma and its practitioners, but the extent to which we receive help from them depends upon our faith and conviction in them. To receive their full protection, we must rely upon them with continuous, unwavering devotion.

Buddhas have manifested in the form of various Dharma Protectors, such as Mahakala, Kalarupa, Kalindewi, and Dorje Shugden. From the time of Je Tsongkhapa until the first Panchen Lama, Losang Chökyi Gyaltsän, the principal Dharma Protector of Je Tsongkhapa’s lineage was Kalarupa. Later, however, it was felt by many high Lamas that Dorje Shugden had become the principal Dharma Protector of this tradition.

There is no difference in the compassion, wisdom, or power of the various Dharma Protectors, but because of the karma of sentient beings, one particular Dharma Protector will have a greater opportunity to help Dharma practitioners at any one particular time.

We can understand how this is so by considering the example of Buddha Shakyamuni. Previously the beings of this world had the karma to see Buddha Shakyamuni’s Supreme Emanation Body and to receive teachings directly from him.

These days, however, we do not have such karma, and so Buddha appears to us in the form of our Spiritual Guide and helps us by giving teachings and leading us on spiritual paths. Thus, the form that Buddha’s help takes varies according to our changing karma, but its essential nature remains the same.

Among all the Dharma Protectors, four-faced Mahakala, Kalarupa, and Dorje Shugden in particular have the same nature because they are all emanations of Manjushri.

However, the beings of this present time have a stronger karmic link with Dorje Shugden than with the other Dharma Protectors. It was for this reason that Morchen Dorjechang Kunga Lhundrup, a very highly realized Master of the Sakya tradition, told his disciples, “Now is the time to rely upon Dorje Shugden.” He said this on many occasions to encourage his disciples to develop faith in the practice of Dorje Shugden.

We too should heed his advice and take it to heart. He did not say that this is the time to rely upon other Dharma Protectors, but clearly stated that now is the time to rely upon Dorje Shugden. Many high Lamas of the Sakya tradition and many Sakya monasteries have relied sincerely upon Dorje Shugden.

In recent years the person most responsible for propagating the practice of Dorje Shugden was the late Trijang Dorjechang, the root Guru of many Gelugpa practitioners from humble novices to the highest Lamas. He encouraged all his disciples to rely upon Dorje Shugden and gave Dorje Shugdän empowerments many times.

Even in his old age, so as to prevent the practice of Dorje Shugdän from degenerating he wrote an extensive text entitled Symphony Delighting an Ocean of Conquerors, which is a commentary to Tagpo Kelsang Khädrub Rinpoche’s praise of Dorje Shugden called Infinite Aeons.

(Source: http://www.wisdombuddhadorjeshugden.org/dorjeshugden-about.php)