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

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

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

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

Is this a secret practice that requires initiation?

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

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

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

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

How can I start doing Dorje Shugden’s practice?

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

OM BENZA WIKI BITANA SOHA

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

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

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

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

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

Mantra:
OM BENZA WIKI BITANA SOHA

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

Dorje Shugden is an emanation of Manjushri, the Enlightened Buddha of Wisdom. He arose as a Dharma Protector about 350 years ago especially to protect Nagarjuna’s Middle View, as taught by Lama Tsongkhapa.

He is often considered to be a Protector of the Gelugpa lineage but actually, he protects all sincere Dharma practitioners equally.

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

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

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

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

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

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

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

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

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

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

Which high lamas practice Dorje Shugden?

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

Past Masters

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

Present Masters

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

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

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

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

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

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

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

Tagphu Pemavajra

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charting the transmission of Dorje Shugden’s lineage, this Lineage Tree depicts the main lineage Lamas of modern-day Dorje Shugden practice. These Lamas are depicted above Dorje Shugden.

The thangka shows that Dorje Shugden’s practice descended directly from Lama Tsongkhapa in Tushita down to Lord Duldzin Drakpa Gyeltsen, who then revealed it to Mahasiddha Tagpu Pemavajra.

This Mahasiddha passed the lineage down to Kyabje Pabongka Rinpoche, who spread it far and wide and in particular, to his heart disciple, Kyabje Trijang Rinpoche.

Kyabje Trijang Rinpoche also spread the lineage to countless others, including many of the most prominent Lamas in the world today who have large, global followings. Almost all Gelugpa practitioners today would be within the direct lineage of Kyabje Trijang Rinpoche and received teachings from his lineage.

In particular, Trijang Rinpoche passed this lineage to Denma Gongsar Rinpoche. The person who commissioned this thangka is probably the disciple of this illustrious Lama.

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