“Tulku” literally means “Emanation Body” in Tibetan and refers to a fully enlightened being that takes rebirth with the sole purpose of benefitting sentient beings. This took on special meaning as Buddhism reached maturity in Tibet with the development of generations of Tibetan monks, yogis, scholars and great masters. A whole institution to recognize the reincarnations of great masters, who displayed mastery of the teachings and of their death and rebirth, was even established.

As Buddhism seeped deeper into Tibetan culture, devotion for these Tulkus became ever more established in the Tibetan psyche. Hence the Tibetan leadership, in an effort to wield greater control over the masses, sought to regulate the recognition of Tulkus in order to achieve this aim. The government has even gone to extreme lengths of banning and sometimes concealing certain incarnations for political reasons.

Tulku Drakpa Gyeltsen: Unbearable Jealousy

Tulku Drakpa Gyeltsen was an eminent lama of the 17th century, equal in stature to and possibly more popular than the Great 5th Dalai Lama. The assistants of the 5th Dalai Lama were unhappy with Tulku Drakpa Gyeltsen’s popularity, and plotted to assassinate him.

After Tulku Drakpa Gyeltsen’s death, the Tibetan government erased from the annals of history the name of Tulku Drakpa Gyeltsen, the previous life of Dorje Shugden, and his incarnation was banned from being recognized. The ladrang of Tulku Drakpa Gyeltsen was even levelled to the ground and all of his properties seized.

Kyabje Pabongka Rinpoche: Political Convenience

Another casualty was none other than Kyabje Pabongka Rinpoche, who was denied his rightful recognition as the tulku of the Changkya line of incarnations. Changkya Rolpe Dorje, Kyabje Pabongka Rinpoche’s previous life from the 18th century, was closely associated with the Chinese Emperor Qianlong and the Qing dynasty. In fact, the Changkya name was a Chinese title bestowed by the emperor himself.

This association with China was most unwelcome and hence, the illustrious incarnation of Changkya Rolpe Dorje was instead recognized as a tulku of the obscure Pabongka monastery. Nevertheless due to his attainments and previous life imprints, Kyabje Pabongka Rinpoche achieved greatness just like his predecessor and had extremely influential disciples like Kyabje Reting Rinpoche, Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and so forth.

Kyabje Pabongka Rinpoche should have been recognized as the incarnation of Changkya Rolpe Dorje, but the Chinese affiliation with that name was unwelcome

The Karmapa Controversy: Divide and Conquer

More recent examples of the Tibetan administration’s meddling can be seen in the 1990s, involving the recognition of the 17th Karmapa. The Karmapa is the head of the Karma Kagyu School of Tibetan Buddhist and was one of the very first tulkus to establish a line of incarnations. The four great regents of the Karma Kagyu School are the Shamarpa, Tai Situpa, Jamgon Kongtrul and Gyaltsab Rinpoche, and all four were students of the 16th Karmapa Rangjung Rigpe Dorje.

The 16th Gyalwa Karmapa, Rangjung Rigpe Dorje

The Shamarpa is largely regarded as the second most important tulku in the Karma Kagyu tradition and is traditionally one of the main lamas to search for the Karmapa’s incarnation and enthrone him. However, after the parinirvana of the 16th Karmapa, Tai Situ Rinpoche overstepped his position and claimed to have discovered the 17th Karmapa in the form of Ogyen Trinley Dorje. Shamar Rinpoche was temporarily sidelined.

The 17th Karmapa Trinley Thaye Dorje recognized by the Shamarpa

Eventually, the Shamarpa conducted his own investigations and found Trinley Thaye Dorje, whom he enthroned as the 17th Karmapa in accordance with tradition. However, the politically astute Tai Situpa had garnered the support of the Dalai Lama for his recognition of Ogyen Trinley Dorje. The Dalai Lama was even said to have had a dream that confirmed the recognition of Ogyen Trinley Dorje.

Given that the Dalai Lama’s word is law, the Central Tibetan Administration (CTA) thereafter acknowledged only Ogyen Trinley Dorje as the 17th Karmapa, inviting him to official events and so forth while Trinley Thaye Dorje was sidelined and practically ignored. Henceforth, a rift appeared in the Karma Kagyu school and its lamas and followers were polarized between the two Karmapas, weakening the strength of the Karma Kagyu school at a time when they were not in favor with the Tibetan administration.

The 17th Karmapa Ogyen Trinley Dorje endorsed by the Dalai Lama

The Dalai Lama support and endorsement for one Karmapa candidate over another is unprecedented, against tradition, and drew heavy criticism from many Karma Kagyu followers, particularly from the Shamarpa who wrote an open letter to famous author and Dalai Lama supporter, Robert Thurman stating that:

No Shamarpa has had to ask for approval or provide proof to the Dalai Lamas or to the Tibetan government.

As a result, a feud broke out between the followers of the two regents, Shamarpa Rinpoche and Tai Situ Rinpoche, which has not yet been resolved to this day. Rumtek Monastery, the traditional seat of the Karmapas, became the center of the controversy, coming under siege by lay practitioners and even monks of both parties.

The feuding eventually culminated in the Indian authorities banning Tai Situpa in 1994 from entering India on counts of anti-India activities. It has been speculated that the Shamarpa was behind this, having close ties with the Indian police. Even when Tai Situ Rinpoche was allowed back into India a few years later, restrictions remained as to where he is allowed to travel within the country. Today, there continues to be two Karmapas, with two distinctly different groups of followers, and a hole torn in the heart of a weakened Karma Kagyu tradition.

Rumtek monastery is at the heart of the feud between the followers of the Sharmapa and Tai Situpa

The 3rd Domo Geshe Rinpoche: Reward for Obedience

The previous Domo Geshe Rinpoche Ngawang Gyalten Jigme Chökyi Wangchuk

Domo Geshe Rinpoche is a high lama of the Gelugpa school that propagated Dorje Shugden’s practice far and wide in his previous life. When the previous Domo Geshe Rinpoche passed away, his students had initially requested the Dalai Lama to compose a prayer for his swift return. However, the Dalai Lama refused on the grounds that he was still practicing Dorje Shugden when he entered clear light. Therefore, the students of this great lama turned to Kyabje Trijang Rinpoche and Kyabje Pabongka Rinpoche for their assistance.

Kyabje Trijang Rinpoche recounted that he had a dream on the day Domo Geshe Rinpoche passed away. Domo Geshe Rinpoche had appeared in his dreams and told him that their meeting in the future would depend on him. After Domo Geshe Rinpoche left, Trijang Rinpoche next dreamt of monks fighting and realized that he had to be the one to recognize the new incarnation of Domo Geshe Rinpoche. Trijang Rinpoche eventually found the unmistaken incarnation of Domo Geshe Rinpoche and the young tulku, Domo Chocktrul Rinpoche Losang Jigme Nyak-gi Wangchuk, was recognized and accepted by six out of the seven monasteries of the previous Domo Geshe Rinpoche.

The yangsi of Domo Geshe Rinpoche, who was recognized by Kyabje Trijang Rinpoche, Kyabje Pabongka Rinpoche and the Dorje Shugden oracle, was not accepted by one of Domo Geshe Rinpoche’s monasteries

The only monastery that would not recognize the young tulku was Tharpa Choling Monastery in Kalimpong, a monastery founded by the 1st Domo Geshe Rinpoche Ngawang Kalsang in 1912. Even though they had joined the other six monasteries in requesting for Trijang Rinpoche’s help, Tharpa Choling broke away, searched for their own candidate and brought him to the Dalai Lama to be recognized. To please the Dalai Lama, Tharpa Choling also swore to give up the practice of Dorje Shugden, one of the heart practices of the previous Domo Geshe Rinpoche.

The Dalai Lama accepted and recognized Tharpa Choling’s candidate, Tenzin Jigmey Lhundup, his involvement once again flying in the face of tradition as the search and recognition of tulkus is traditionally left to the lama’s ladrang. The Dalai Lama’s siding with Tharpa Choling has created yet another rift in Tibetan Buddhism, this time between the students of Domo Geshe Rinpoche in the Gelugpa school.

This Domo Rinpoche (left) was recognized by the Dalai Lama

The Dalai Lama’s support has also emboldened the renegade Tharpa Choling monks, as their recent forcible occupation of Gaden Choling Monastery shows. Till today, neither the Dalai Lama nor CTA have reprimanded the actions of Tharpa Choling thus indirectly condoning their violent actions.

The 13th Kundeling Rinpoche: Discrediting the Enemy

The line of Kundeling Rinpoches is traditionally one of the four regents of Tibet, chosen during the interim period when the Dalai Lama has passed into clear light or has not yet reached maturity. The 13th (current) incarnation of Kundeling Rinpoche is Lobsang Yeshi Jampal Gyatso, born in 1959 in Kolkata, India and unofficially recognized by Kyabje Ling Rinpoche, Kyabje Zong Rinpoche and the oracle of Dorje Shugden.

The 13th Kundeling Rinpoche

His recognition at that time did not prompt any opposition from the Dalai Lama or CTA. However, the 13th Kundeling Rinpoche later became a thorn in the side of the Dalai Lama and CTA after the implementation of the ban on Dorje Shugden’s practice, becoming an outspoken figure at the forefront of the opposition against the ban.

In 1995, approximately 30 objection-less years after the unofficial recognition of the 13th Kundeling Rinpoche Lobsang Yeshi Jampal Gyatso, a young boy Tenzin Chokyi Gyaltsen was officially recognized by the Dalai Lama as the 13th Kundeling Rinpoche. He is currently pursuing his monastic education at Drepung Gomang Monastery in Mundgod, India and occupies the traditional seat and holdings of the previous incarnation. Once again, the Dalai Lama’s and CTA’s meddling has resulted in the recognition of yet another an alternate tulku, Kundeling Rinpoche.

The other Kundeling Rinpoche, recognized by the Dalai Lama

A Ladrang’s Worst Nightmare?

Kyabje Zemey Rinpoche

Given the Dalai Lama’s inclination to meddle in affairs that do not concern him, and the historical precedence of multiple tulku recognitions and the strife that follows, many ladrangs and students searching for their Lama’s incarnations are often fearful of the Dalai Lama’s involvement. This is especially so if the high lama in question was an ardent practitioner of Dorje Shugden.

After the passing of Kyabje Zemey Rinpoche, Zemey Ladrang monks were fearful that the meddling of the Dalai Lama would result in two Zemey Rinpoches. Therefore, the main assistant of Zemey Rinpoche informed Geshe Thupten Jinpa, the personal translator of the Dalai Lama (and a member of Zemey Ladrang) not to get involved in the search for and recognition of Zemey Rinpoche’s incarnation, as the ladrang had already made prior arrangements to do so.

Thupten Jinpa, the personal translator of the Dalai Lama is also a student of Kyabje Zemey Rinpoche

The foresight of Zemey Rinpoche’s assistant could not have been more timely as shortly afterwards, the Dalai Lama indicated to Thupten Jinpa that he would like to assist in the recognition process but was told that the arrangements had already been made. Naturally, the monks of Zemey Ladrang kept all the auspicious and indicative signs confidential until the young tulku was found in China (Tibet) and enthroned there. In this way, Zemey Rinpoche’s students successfully avoided the problem of having two Zemey Rinpoches and any potential conflict that would have otherwise arisen.

The current incarnation of Zemey Rinpoche (left) with H.E. Yongyal Rinpoche

Following the example of Zemey Ladrang, the students of Denma Gongsa Rinpoche and Dagom Rinpoche also made special effort to avoid the Dalai Lama’s involvement in the search for the incarnation of their teacher. Denma Gongsa Rinpoche has since been enthroned and till this day, the location of Dagom Rinpoche’s incarnation is still kept under wraps. Sadly, it is none other than the Dalai Lama himself that the ladrangs feel they need protection from, and this sorry state will surely lead to the further decline of Tibetan Buddhism unless the Dalai Lama stops sowing the seeds of confusion and all political machinations, including the ban on Dorje Shugden, all of which breed discord instead of unity.

To Lama Dorje Shugden,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Svasti!

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

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.

The Compassionate Martyr

During the era of the Great Fifth Dalai Lama, Dorje Shugden took rebirth in the form of a very special incarnate lama. This would be Dorje Shugden’s “last” incarnation before he arose as a Dharma Protector. From childhood, this incarnation exhibited many signs of a superior being. For example, at the age of 2 or 3, he was already speaking and playing with ritual instruments. When he was only 5 or 6 years old, he had clear visions of yidams (meditational deities) and enlightened beings.

Even at a very young age, the boy could recall his past lives, remember his past teachers and recite prayers from memory. Amidst such extraordinary signs, at the age of 6, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyaltsen (Panchen Chogyen) recognized the young boy as the unmistaken 4^th incarnation of the Zimkhang Gongma line of incarnations. The line had been established by Panchen Sonam Drakpa, an exceptional lama who, amongst his many great achievements, had been a tutor to the 3^rd Dalai Lama.

The Panchen Chogyen installed the boy upon his former throne, giving him the name ‘Drakpa Gyaltsen’. When he was just 7, the young tulku (incarnate lama), ‘out of his own volition’, took novice vows from the Panchen Chogyen and received from him Yamantaka (Vajrabhairava) empowerment, long life initiation and initiations of Dharma protectors such as Mahakala and Kalarupa. He also received transmission of Lord Atisha’s texts on the Path to Enlightenment. By the time Tulku Drakpa Gyaltsen was 9 years old, he was already giving teachings and writing profound commentaries.

First ever Dorje Shugden graphic novel in the world! Click to enlarge and click here to find out more.

By the time he was 13 years old, Tulku Drakpa Gyaltsen had already studied and mastered the Lamrim. Among other teachings, he also received extremely vast and profound instructions on the Path of Bliss commentary to the Stages of the Path to Enlightenment (Lamrim), as well as transmission and commentary for Guru Yoga of the Segyu Tradition, Ganden Lha Gyama, and many others.

Tulku Drakpa Gyaltsen was 20 years old when he received his full ordination vows. From that time onward, like all of his previous incarnations, he upheld his monastic vows perfectly and purely, without transgressing even the slightest foundation of the precepts. In the following years, until he was 28, this young erudite lama continued to request for and receive countless teachings, transmissions and initiations of the highest practices from his lama the Panchen Chogyen. It seemed his capacity and thirst for learning was without limit. The relationship between Guru and disciple was very close and governed with great mutual respect. It is said that the Panchen Chogyen was at one time very busy but when Tulku Drakpa Gyaltsen requested for profound teachings, the Panchen Lama took a break from his schedule to give him the entire Kadam Volume with many other various essential and important teachings such as Lamrim Chenmo and Ngagrim Chenmo, combining instructions of Je Tsongkhapa and Khedrub Rinpoche. After receiving these teachings, Master and student then entered isolated retreat together, where Tulku Drakpa Gyaltsen received the rest of the profound teachings of the uncommon ear-whispered Ganden lineage.

The Great 5th Dalai Lama

Tulku Drakpa Gyaltsen was one of the two main disciples of the 4^th Panchen Lama, Lobsang Chokyi Gyaltsen, the other being the Great 5^th Dalai Lama himself. Contrary to what is often mistakenly recounted, Tulku Drakpa Gyaltsen and the 5^th Dalai Lama shared a very respectful and close relationship. Both Tulku Drakpa Gyaltsen and the 5^th Dalai Lama studied together, debated together and spent a lot of time with each other. Tulku Drakpa Gyaltsen also received many direct teachings from the Dalai Lama. On several occasions, Tulku Drakpa Gyaltsen made offerings and served the Dalai Lama directly, coming out personally to receive or escort him on his travels. He even invited the Dalai Lama to his own residence and received from him a hundred long-life initiations.

Throughout his life, from his childhood, Tulku Drakpa Gyaltsen was highly recognized for his vast study and incomparable ability to easily absorb and understand even the most subtle and profound points of the teachings. His skill in teaching, speaking, debate, composition were unrivaled and known to have conveyed the Buddha’s original teachings perfectly, without the slightest deviation or error. By this alone, we can see that he did not just study and know the teachings, but had full realization of them. Further, in his lifetime, he also engaged in many isolated retreats, and in purification practices and the accumulation of merit based upon the Guru Yoga. He also accomplished full retreats that focused upon many yidams, thus achieving all the highest realizations described in sutric and tantric texts. In his biographical account of Tulku Drakpa Gyaltsen, His Holiness Kyabje Trijang Rinpoche writes in Music Delighting an Ocean of Protectors that,

“He reached the state of a supreme mahasiddha and the infinite pure simultaneous appearance of the entire ocean of mandalas, and it is with reverent regard for this that he is praised.”

H.H. Kyabje Trijang Rinpoche

Apparently, he had also received many direct visions of deities and exalted Gurus from a very young age but in following the Kadam tradition of humility and keeping such attainments secret, there are only very few and scattered accounts of these visions. (One rare and very precious example of such secret writings of Tulku Drakpa Gyaltsen can be read in Music Delighting an Ocean of Protectors). Tulku Drakpa Gyaltsen became one of the most highly-respected and sought-after lamas of the land who was known to have the complete qualifications for teaching. His body was pure as he held ethical discipline throughout his life and firmly upheld every one of his commitments and vows. He was deeply learned and extremely well-versed in scripture, reasoning and the Buddhadharma. Lastly, because of his pure altruism he was very beneficial to others in all his actions throughout his life. As described by His Holiness Kyabje Trijang Rinpoche,

“He had all of the realized qualities for teaching without exception, making his teachings so exalted that it was as if Arya Nagarjuna, one of his disciples, or the great master Haribadra was actually present.”

Tulku Drakpa Gyaltsen was also well-known for his humility. He was not interested in fame nor did he seek the admiration and veneration of people but due to his reputation as an esteemed scholar and an extraordinary lama, he was very highly sought-after. At that time, Tibet was undergoing a period of political instability and even after the Great 5^th Dalai Lama was enthroned and his rule was consolidated, his ministers remained concerned that Tulku Drakpa Gyaltsen’s enormous popularity would eclipse the 5^th Dalai Lama’s hold on the Tibetan people. And yet Tulku Drakpa Gyaltsen’s acclaim continued drawing devotion from the royalty of Tibet, Mongolia and China. This in turn created a lot of fear and resentment amongst officials of the 5^th Dalai Lama.

The Murder of Tulku Drakpa Gyaltsen

As Tulku Drakpa Gyaltsen came of age, his fame and popularity consolidated. He was a pure monk, an erudite scholar and had a great following of students, especially amongst Mongol royalty. As a high lama, he was expected to attend the Monlam Chenmo festivities in Lhasa. It was at this time that he met with the Oracle of Nechung who took possession of the protector deity and greeted the high lamas and the public. Nechung asked Tulku Drakpa Gyaltsen if he remembered the promise he had made in his previous incarnation as Duldzin Drakpa Gyaltsen who was Lama Tsongkhapa’s preeminent disciple and one of his eight main students. At that time, Nechung had approached Duldzin Drakpa Gyaltsen and asked him to promise to arise as a protector of Lama Tsongkhapa’s teaching of Nagajurna’s Middle Way, and Duldzin Drakpa Gyaltsen had agreed. But Tulku Drakpa Gyaltsen replied that he did not remember the promise.

Duldzin Drakpa Gyaltsen

Nechung then gave Tulku Drakpa Gyaltsen some blessed rice to partake along with some practices to do. Tulku Drakpa Gyaltsen ate the rice and followed the prescribed practices. Soon he remembered the promise he made as Duldzin Drakpa Gyaltsen and he returned to have audience with Nechung through the Oracle. The lama told Nechung he remembered his promise but that he did not have it in him to generate anger, which was necessary to become a Dharma protector. Nechung reassured Tulku Drakpa Gyaltsen that he would create the necessary conditions.

By then, there was already ongoing rivalry between followers of the 5^th Dalai Lama and the household of Tulku Drakpa Gyaltsen. The Potala Palace was not yet built and both the 5^th Dalai Lama and Tulku Drakpa Gyaltsen resided in Drepung Monastery, with the Dalai Lama occupying the “Lower House” and Tulku Drakpa Gyaltsen living in the “Upper House”. Visitors going to Tulku Drakpa Gyaltsen’s residence would pass by the 5^th Dalai Lama’s house and witnessing Tulku Drakpa Gyaltsen’s popularity, and fearful that he would overshadow their lama, the Great 5^th Dalai Lama’s ministers felt that drastic actions had to be taken. It would appear that Nechung was accomplishing his work to fan the rivalry between both factions to a feverish pitch.

Finally, the brother of Desi Sonam Chopel (the 5^th Dalai Lama’s regent) decided to eliminate Tulku Drakpa Gyaltsen and get rid of the threat once and for all. The would-be murderer’s name was Depa Norbu (also known as Nangso Norbu). Meanwhile, Tulku Drakpa Gyaltsen clairvoyantly knew that his time was up and thus he began making preparations. He informed his closest attendants and entered into retreat, and said that he did not want to meet anybody. People were informed that he was ill and it was said that the Dalai Lama himself wanted to go and visit but was prevented from doing so by his attendants. The attendants told the Dalai Lama that Tulku Drakpa Gyaltsen was suffering from an infectious disease and that it was not a good idea for him to travel there. They offered to represent him instead and unbeknownst to the Dalai Lama, this was all part of a sinister plot to kill Tulku Drakpa Gyaltsen.

An audience was therefore arranged with Tulku Drakpa Gyaltsen, and Depa Norbu and his people came bearing offerings and khatas for the lama. During the audience, these representatives of the 5^th Dalai Lama tried to poison and stab Tulku Drakpa Gyaltsen. Neither method however, had an effect; an accomplished tantric practitioner, Tulku Drakpa Gyaltsen’s body expelled the poison and it is said that the stab wounds took on the appearance of eyes, leaving the lama miraculously unharmed.

Lama Tsongkhapa and two sons

Finally, Tulku Drakpa Gyaltsen himself revealed that he could only be killed by strangulation. Immediately, one of the 5^th Dalai Lama’s attendants grabbed a khata while the others held the lama down and they forced the khata down the throat of Tulku Drakpa Gyaltsen. As that was happening, the lama generated the mind of enlightenment and as he thought of Lama Tsongkhapa, the lineage and the practitioners of the lineage, Tulku Drakpa Gyaltsen willingly offered up his life. He would take the responsibility to assist, protect, nurture and to clear their obstacles. Thus, he generated that supreme aspiration to safeguard the lineage and anyone who needed help, and Tulku Drakpa Gyaltsen entered clear light.

The Funeral of Tulku Drakpa Gyaltsen

When Tulku Drakpa Gyaltsen passed away, the monastery and his ladrang (a lama’s household) were in turmoil because such an important high lama had been murdered. In accordance with tradition, they placed his remains on a huge funeral pyre in Lhasa with thousands of disciples, Mongolian royalty and all the high lamas in attendance. They came to pay their last respects to the great lama Tulku Drakpa Gyaltsen. Some lamas came to perform various rituals, self-initiations and so forth. Strangely however, the funeral pyre would not catch fire and could not be set ablaze despite everyone’s best efforts.

A statue of the Great 5th Dalai Lama

Meanwhile, the 5^th Dalai Lama was very disturbed by the whole matter as he had come to learn of the role his own people had played in Tulku Drakpa Gyaltsen’s assassination. In shock and with great sadness, the Dalai Lama composed a letter of apology to the lama. An attendant brought the letter to where Tulku Drakpa Gyaltsen’s funeral pyre had been assembled and it was read aloud to the assembly. The moment the letter was read, the wood on the pyre suddenly caught fire. This aggravated his attendants and made them even more upset. In utter frustration, one attendant took his zen (part of a monk’s maroon robes) and he hit the pyre, exclaiming, “Some kind of lama you are! You were supposed to be a high lama and you can’t even exact revenge on them and you don’t show any signs… They just simply kill you and that’s it!”

At that moment, it is said that a powerful swirling black smoke arose from the fire. A very strong tumultuous wind blew and an earthquake shook all of Lhasa. It was sign that the mind of Tulku Drakpa Gyaltsen left his body in this smoke that formed the rough outline of a hand that extended and eventually covered the skyline of the entire city. Tulku Drakpa Gyaltsen had thus fulfilled the promise he had made many lifetimes ago as Duldzin Drakpa Gyaltsen, arising in the wrathful form of the Dharma protector Dorje Shugden, sworn to safeguard and protect Lama Tsongkhapa’s teaching of the Middle Way.

Incarnation

Emperor Kangxi

According to historical records, after Tulku Drakpa Gyaltsen’s passing, his estate and ladrang were dismantled, and the search for his reincarnation was banned. Thus, the illustrious Drepung Zimkhang Gongma line came to an end and the estate founded by Panchen Sonam Drakpa in 1554 ceased to exist in 1656. Records of his life in Tibet were destroyed and the Tibetan leadership did their utmost best to stamp out all memory and mention of him.

Hence, what we know about Tulku Drakpa Gyaltsen today comes from Mongolian records, preserved due to his faithful Mongol students, especially the great Mongol scholar Jaya Pandita (1642-1708). According to Tulku Drakpa Gyaltsen’s own writings, he had a dream of his own tutor, Panchen Lobsang Chokyi Gyaltsen, giving a prediction that he would take rebirth in China and Mongolia.

Thus, according to scholars and lamas, it is believed that Tulku Drakpa Gyaltsen did not only arise as Dorje Shugden but that he also took rebirth as the Qing Emperor Kangxi. The mind of an enlightened being is not limited to just one vessel; it is well-known that enlightened beings of Tulku Drakpa Gyaltsen’s attainments and qualities can emanate in multiple forms simultaneously in order to benefit to sentient beings. However, since the recognition of Tulku Drakpa Gyaltsen as the Emperor Kangxi was never verified, he was therefore never enthroned as a reincarnation of the Zimkhang Gongma line.

Nevertheless, Kangxi became independently renowned for his benevolence and immense patronage of arts, culture, learning and religion throughout China. Many of the monasteries and works that he sponsored during his lifetime continue to exist to this day, a testament to the enduring legacy and benefit associated with the Zimkhang Gongma line of incarnations.

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.

According to the Great Fifth’s autobiography, he had heard of Tulku Drakpa Gyeltsen’s illness and was very concerned, as they were both close students of the same Guru, Panchen Lobsang Chokyi Gyeltsen. The Dalai Lama was unable to meet Tulku Drakpa Gyeltsen in person so his regent, Desi Sonam Chopel dispatched Depa Norbu instead, allowing him the window of opportunity to perform his evil deed.

However, the Dalai Lama had no prior knowledge of the evil plot to assassinate Tulku Drakpa Gyeltsen. He wrote that he was initially told that Tulku Drakpa Gyeltsen passed away due to illness but later found out that some young people had murdered him. With sadness, he told his attendants what he had learnt and was quick to notice Depa Norbu’s guilty expression. Consequently, the Dalai Lama demanded to know what happened and was thoroughly dismayed to find out the truth.

Before dealing with his attendants, he called for pen and paper. Seized by overwhelming grief and guilt on behalf of his students, he composed a heartfelt verse of apology to his friend, Tulku Drakpa Gyeltsen. He ordered the verses to be brought to the funeral pyre and immediately read out.

Just before the verses arrive at the site of the funerary stupa at Ngakpa Drepung Monastery, the monks had been trying repeatedly in vain to light the pyre beneath the holy remains of Tulku Drakpa Gyeltsen. However, whatever they did, the pyre just would not light.

The funeral rituals were stalled until the Dalai Lama’s verses arrived. When they did, the Dalai Lama’s attendant read the verses out loud towards the holy remains and just as he finished reading, the pyre immediately burst into flames.

The sight of the burning pyre made Tulku Drakpa Gyeltsen’s attendant weep in deep sorrow. Out of frustration and sadness, he took hold of his zen (outer robe) and slapped it against the funerary stupa.

What kind of high Lama are you? How could you let them kill you and not do anything?
~ Tulku Drakpa Gyeltsen’s attendant

Suddenly, a thick gust of wind and smoke swirled out from the funeral pyre into the sky and covered all of Lhasa, in the shape of a large hand. As the smoke swept through the sky, earthquakes shook the land, hail fell, cattle died, crops failed and there was famine throughout the land. These were all signs of the cumulative negative karma of the people who had destroyed a holy being, Tulku Drakpa Gyeltsen.

At the time, the Dalai Lama’s Gaden Palace was referred to as the Lower Residence and Tulku Drakpa Gyaltsen’s Palace, the Upper Residence. This referred to the positioning of the residences, with one being literally physically higher than the other, rather than the status or attainments of the respective Lamas. However, people began talk about both the Upper and Lower residences as if they were equal in stature which meant that many saw Tulku Drakpa Gyeltsen as equal to the Dalai Lama.

On top of that, they even made Tulku Drakpa Gyeltsen’s throne higher than the Dalai Lama’s during the Great Prayer Festival in Lhasa. These were among the many reasons for the Dalai Lama’s regent, Desi Sonam Chopel, and other attendants at the Dalai Lama’s Gaden Palace to begin talking and expressing their unbearable jealousy. They eventually began to talk about assassinating Tulku Drakpa Gyeltsen.

One day, Tulku Drakpa Gyeltsen feigned a sudden illness, which he said was due to interferences of inauspicious spirits, and began to make preparations for the inevitable. Desi Sonam Chopel’s brother, Depa Norbu, who was in collusion with the evil Desi, came to where Tulku Drakpa Gyeltsen was residing under the pretext of visiting. He entered the large bedroom of the high Lama and tried to offer him food laced with poison.

However, as Tulku Drakpa Gyeltsen was an enlightened being, he did not have the karma to be harmed and the poison had no effect on him. Next, Depa Norbu tried to stab him with a dagger but the blade wouldn’t penetrate his skin. Instead, mysterious eyes would appear wherever Depa Norbu had tried to pierce him with the dagger, and stared back menacingly.

Finally, understanding what his adversaries were trying to do, and knowing how it would help him to fulfil his promise, Tulku Drakpa Gyeltsen advised them that he could only be killed if he was choked with a khata.

Immediately Depa Norbu took a long white khata and stuffed it down his throat with such brute force that the high Lama suffocated and passed away. It was said this murder was so violent that, at the point of death, a slight amount of fierce energy resembling wrath arose in the mind of Tulku Drakpa Gyeltsen. This energy created the circumstances for him to arise in the form of the wrathful Dharma Protector, Dorje Shugden.

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.

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.