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Schools of Buddhism => Mahayana => New Kadampa => Topic started by: Caz on March 20, 2010, 06:30:46 am

Title: The Dharma Protector Dorje Shugden.
Post by: Caz on March 20, 2010, 06:30:46 am
This thread serves as an info only  :pray:

(http://wisdombuddhadorjeshugden.org/images/dorjeshugden-mandala.jpg)


Introduction to Dorje Shugden

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.

http://dorjeshugden.com/articles/musicdelighting.pdf
 

Content reproduced with permission from Tharpa Publications, © Copyright 2008 Tharpa Publications


Previous Incarnations of Dorje Shugden

 
The highly realized Master Tagpo Kelsang Khädrub Rinpoche composed the following two verses concerning Dorje Shugden: With deep faith I prostrate to you, Vajradhara Dorje Shugden. Although you have already attained the Buddha ground And engage in the twenty-seven deeds of a Buddha, You appear in various forms to help the Buddhadharma and sentient beings. You have manifested in different aspects As Indian and Tibetan Masters, Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, Panchen Sönam Dragpa, and many others.

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

To guide living beings along the spiritual path, Dorje Shugden manifests many different aspects. Sometimes he appears in a peaceful aspect, sometimes in a wrathful aspect, sometimes as an ordained person, sometimes as a lay person, sometimes as a Bodhisattva, sometimes as a Hinayanist, sometimes as a non-Buddhist, and sometimes even as a non-human. Since there are so many different emanations of the Buddhas it is difficult to tell who is an emanation and who is not. The only person we can be certain about is ourself; we know whether we are a sentient being or a Buddha, but we do not know about others.

Each Buddha has the ability to manifest as many emanations as there are living beings. This ability is necessary because if Buddhas remained in only one form, without any emanations, they would not be able to help all living beings according to their different needs. Thus, if we refuse to believe that a Buddha can have many different emanations, we are indirectly holding the wrong view of denying that Buddhas can help all living beings. In the Meeting of Father and Son Sutra Buddha Shakyamuni says:

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

Buddhas can emanate even as inanimate objects. At one time the great Indian Master, Phadampa Sangye, journeyed to Tibet. When Milarepa heard of this great Yogi's visit he decided to test his realizations. He went to the border and waited for Phadampa Sangye to arrive. When he saw him approaching he transformed himself into a flower to see whether Phadampa Sangye had the clairvoyance to see through his disguise. Phadampa Sangye, however, walked straight past Milarepa, seemingly unaware of his presence. Milarepa thought to himself, ..This so-called Yogi has no clairvoyance', whereupon Phadampa Sangye turned round and kicked the flower. ..Get up Milarepa!' he said, and Milarepa, delighted to discover that Phadampa Sangye was a genuinely realized being, sprang up in his usual form to greet him.

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


MANJUSHRI

At the time of Buddha Shakyamuni, Dorje Shugden appeared as the Bodhisattva Manjushri, one of Buddha's principal disciples. In reality Manjushri had already achieved full enlightenment in a previous age, long before the time of Buddha Shakyamuni. In the Sutra Revealing the Abode of Manjushri, Buddha explains that in the remote past Manjushri had completed the Bodhisattva path and attained enlightenment in his Pure Land as a Buddha called Tathagata Lamp of the Nagas. In the same Sutra Buddha also describes the many different Buddha Lands of Manjushri and how Manjushri manifests countless emanations to help sentient beings.

Although Manjushri showed the aspect of being a disciple of Buddha, he had great power to help sentient beings. Sometimes people would come to Buddha for help and advice but Buddha would refer them to Manjushri because they had a stronger karmic link with him. Some had such a strong connection with Manjushri that through his blessings and skill they were able to develop very powerful realizations with almost no effort on their part.

One such person was King Ajatashatru, who had committed two particularly negative actions, killing his father and raping a fully-ordained nun who was also a Superior being. The consequences of such actions are horrendous. In the Vinaya Sutras such actions are called ..actions of immediate retribution' because whoever commits them will definitely take rebirth in a hell realm immediately after his or her death. According to the Vinaya Sutras it is impossible to prevent such a rebirth, although it may be possible to shorten its duration. According to the Mahayana Sutras, however, these heavy negative actions can be purified if the correct opponents are applied purely.

King Ajatashatru developed strong remorse for his negative actions and requested Buddha to give him a special method for purifying them. Buddha taught the Sutra for Eliminating Ajatashatru's Regret and then suggested that the king seek the help of Bodhisattva Manjushri. Immediately upon hearing this advice, Ajatashatru developed strong faith in Manjushri. He invited Manjushri to his house for a banquet and after the meal he rose to offer Manjushri a very expensive cloak, but just as he was presenting the garment Manjushri disappeared. The king was left wondering, ..Who is Manjushri? Where is Manjushri?' By thinking in this way he realized that he could not find a real, truly existent Manjushri, and he came very close to understanding emptiness. Since Manjushri had disappeared, the king decided to try the cloak on himself, but as he put it round his shoulders he started asking the same questions about himself, ..Who am I? Where am I? Who is the king? Where is the king?' Being completely unable to find a real, truly existent self or truly existent king, he achieved an understanding of emptiness. He then entered into meditation and quickly attained a direct realization of emptiness, becoming a Superior being on the path of seeing.

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


MAHASIDDHA BIWAWA


Later, to help the Buddhadharma flourish, Manjushri took rebirth as the Mahasiddha Biwawa. Biwawa was born in India, to the east of Bodh Gaya, and joined Nalanda Monastery at a young age. Although he was an emanation of Manjushri and therefore a fully enlightened being, Biwawa studied and practised Buddha's teachings at Nalanda so as to demonstrate a perfect example of how to practise the path to liberation and enlightenment. During the day he studied and meditated on the Sutra teachings and during the night he practised the yogas of Heruka Tantra. As a result of his pure practice he was able to see Vajrayogini and her retinue directly. Whenever he made tsog offerings, Vajrayogini together with fifteen other Dakinis with whom he had a particularly strong karmic connection would come to his room to participate in the feast.

Unfortunately, the other monks at Nalanda did not recognize Vajrayogini and the Dakinis but saw them as ordinary women. Believing that he was breaking his ordination vows, they became very critical of him and nicknamed him ..Biwawa', which means ..bad man'. Thinking that Biwawa's behaviour gave the monastery a bad reputation they asked him to leave. Although Biwawa had never broken any of his Vinaya vows he agreed to leave Nalanda saying, ..Yes, I am a bad man, I will leave.' He handed back his robes, changed into lay clothes, and left the monastery. Then, just like a poor, homeless beggar, he began wandering from place to place.

He first went to an area near Varanasi and lived in a cave deep in the forest. The land belonged to a non-Buddhist king who had an intense hatred of Buddhists. One day the king met Biwawa and invited him back to the palace, but when he learnt that Biwawa was a Buddhist he ordered his servants to kill him. The servants first tried drowning Biwawa, but they were unable to pick him up to throw him into the river. They then tried to bury him alive, but he reappeared the next day unharmed. Finally they tried to burn him to death, but again he emerged unharmed. When the king saw that Biwawa was able to protect himself through his miracle powers he developed strong faith in him and in the Buddhadharma, and he and all his subjects became Buddhist practitioners and disciples of Biwawa. This fulfilled a prediction made by an astrologer at the time of Biwawa's birth that Biwawa would become very powerful and, through demonstrating miracle powers, would cause many people to enter the Buddhadharma.

Sometime later, Biwawa travelled south to the River Ganges. When he arrived at the river he asked a ferryman to take him across, but the ferryman refused because Biwawa had no money with which to pay him. Biwawa declared, ..Since this river flows continuously, perhaps it is tired and would like a rest' and, causing the waters to part, he walked across to the other side. The ferryman was astounded and asked Biwawa who he was. Biwawa told him a little of his life story, whereupon the ferryman developed great faith and asked to become one of his disciples. Biwawa accepted him as a disciple and gave him many teachings. The ferryman practised diligently and eventually became a highly realized Yogi called Drombi Heruka, one of the eighty-four Mahasiddhas.

Continuing on his travels, Biwawa reached a town where he stopped at the local tavern. After he had consumed several drinks the landlady asked him to pay, but Biwawa replied that he had no money. The landlady became angry and threatened him, ..You have until sunset to pay me, otherwise I will call the authorities and have you thrown into jail!' Biwawa promptly used his miracle powers to stop the sun moving and held it motionless for three whole days. The local people were aghast and wondered how such a thing could happen. Finally they asked the king to help them. When the king asked Biwawa what was happening Biwawa replied that he was responsible for the sun not setting. ..If I allow the sun to set,' he explained, ..I shall have to go jail.' The king then reassured Biwawa that if he allowed the sun to set he would not have to pay for his drinks or go to jail. Upon hearing of his reprieve, Biwawa was delighted and immediately allowed the sun to continue its journey across the sky!

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


SAKYA PANDITA


 
Biwawa later took rebirth in western Tibet as the great Lama of the Sakya Tradition, Sachen Kunga Gyaltsän, more usually known as Sakya Pandita. Even ordinary beings recognized that he was a very special being. When he was a young child the first language he spoke was not Tibetan but Sanskrit, even though he had never been taught it. He was able to memorize texts even during his dreams. For example, he once dreamed that the great Indian Pandit Vasubandhu was giving him teachings on his text Treasury of Phenomenology, and when he awoke he had memorized the entire text, which is almost fifty pages long. Following his Guru, Jetsün Dragpa Gyaltsän, Sakya Pandita studied and practised both Sutra and Tantra and became a great scholar and meditator who was famous for his wisdom and miracle powers.

Sakya Pandita's name spread far and wide, reaching even the Chinese Emperor. The Emperor took a keen interest in Sakya Pandita and invited him to China so that he could meet him in person. He decided to use the visit as an opportunity to check whether or not Sakya Pandita was actually enlightened. He summoned a highly qualified magician and told him to emanate a beautiful palace together with servants, magnificent ornaments, and decorations. Such magicians were very different from those we have nowadays in the West. Through a combination of their concentration, mantra recitation, and special substances, they could emanate houses, or even whole cities, for days or months. Unfortunately they did not have the powers to maintain their magical creations indefinitely, and after a while the emanations would disappear. For the duration of their existence however, their emanations seemed to be real, and people would live in them without ever suspecting that they were magically created illusions. The Emperor thought that if Sakya Pandita really was enlightened he would not be fooled by such an emanated palace, but if he was just an ordinary person he would probably think that it was real.

When Sakya Pandita arrived in China, the Emperor took him to the emanated palace and asked him what he thought of it, and Sakya Pandita replied that it was very beautiful. ..Do you think this is a real palace?' enquired the Emperor, ..Yes', replied Sakya Pandita, ..Of course it is real.' From this reply the Emperor concluded that Sakya Pandita was not actually a Buddha but just an ordinary being who was deceiving the people of Tibet and China. The Emperor then commanded the magician to re-absorb his emanation, but when he tried to do so he found that he could not. Unbeknown to the Emperor and the magician, Sakya Pandita had used his own miracle powers to transform the emanated palace into a real one! When he discovered this, the Emperor was filled with remorse for having had such negative thoughts about Sakya Pandita. He immediately developed strong faith in him and became one of his disciples. It is said that the palace still exists today as a temple known as ..The Emanation Temple'.


BUTÖN RINCHEN DRUB


Sakya Pandita later took rebirth as Butön Rinchen Drub. He was born in western Tibet near the place where Tashilhunpo Monastery now stands, and was ordained as a monk at an early age. Even while he was a young child his parents realized that he was a very special being. The child would often converse with Manjushri as naturally as he would talk with other people, and it was clear from his speech and his actions that he had already attained great compassion and bodhichitta.

Although Butön did not put much effort into learning Sanskrit he was able to understand it with great ease. He translated Sanskrit texts not previously translated into Tibetan and he corrected many earlier translations. He became a very great and famous Lama, a learned scholar who was wise in both Sutra and Tantra, and he wrote twenty-six volumes of extensive commentaries on subjects from the Kangyur and the Tängyur. Butön's works are so vast that it is difficult for ordinary people to see them as a whole and determine their essential meaning, but they can be clearly understood by following Je Tsongkhapa's elucidations. Butön's works and Je Tsongkhapa's works are very closely related. It is said that if you want to know many different things you should read Butön's books, and if you want to come to definite conclusions you should read the works of Je Tsongkhapa.

Butön mainly emphasized the need to practise Buddhadharma purely. He demonstrated fewer miracle powers than previous incarnations, spending most of his time teaching and writing. At the time of Manjushri and Mahasiddha Biwawa, people generally had more merit and much purer minds, and so displays of miracle powers were often very powerful and effective in causing them to develop faith and other realizations. As times became more degenerate however, people had less merit and their minds were less pure. For them, displays of miracle powers tended to be counter-productive, giving rise to doubts, scepticism, jealousy, and other negative minds, rather than pure minds such as faith. People would even suspect those who displayed miracle powers of using them for selfish or political ends, and those who had dark inner secrets would be fearful of their being exposed. In such situations, those who displayed miracle powers would sometimes find themselves in danger of their lives. Moreover, there would be a danger that they would attract only disciples who craved miracle powers for themselves. It was for these reasons that Je Tsongkhapa later forbade his disciples to display their miracle powers. The later incarnations of Manjushri, therefore, placed less and less emphasis on miracle powers, choosing instead to help sentient beings by setting a perfect example and giving clear and precise instructions on the path to enlightenment. Thus, realized beings such as Sakya Pandita and Butön Rinchen Drub showed practitioners how to meditate correctly and how to gain experience of the stages of the path, leading them to profound realizations of concentration and wisdom. In this way they tamed the deluded minds of their disciples and led them out of suffering and into pure happiness.


DULDZIN DRAGPA GYALTSÄN

 

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

Although Duldzin showed the aspect of being a disciple of Je Tsongkhapa, he was in fact an emanation of Manjushri. Thus both Teacher and disciple were emanations of Manjushri. From the point of view of ordinary beings this may seem a contradiction, but in reality it is not. When he was teaching the Sutras and Tantras, Buddha would sometimes manifest as both the Teacher and the principal interlocutors who helped the discourse to evolve. In one of the Tantras Buddha Vajradhara said, ..I am the Teacher and I am the disciple. I am the speaker and I am the listener.' There are Tantras that were requested by Vajrapani who was an emanation of Vajradhara, and often among the audience there were many other emanations. Since Manjushri is a Buddha, he can also manifest countless emanations simultaneously, and so it is not impossible that both Je Tsongkhapa and Duldzin Dragpa Gyaltsän were his emanations.

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

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

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

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


PANCHEN SÖNAM DRAGPA



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

This Lama was unique in that, at different times in his life, he became the Abbot of Gyutö Tantric College, Ganden Monastery, Drepung Monastery, and Sera Monastery, and while he was Abbot of Ganden Monastery he also became the fifteenth holder of Je Tsongkhapa's throne. In those days the Abbots were elected by the resident monks, and the high esteem in which Panchen Sönam Dragpa was held was demonstrated by his having been appointed Abbot of all four principal monasteries. He is the only person ever to have received this honour.

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

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

So that the tradition of Je Tsongkhapa, The King of the Dharma, may flourish, May all obstacles be pacified And may all favourable conditions abound. Some time later when he attended the Mönlam Chenmo, or Great Prayer Festival, founded by Je Tsongkhapa, he composed a special verse of dedication: Through the two collections of myself and others Gathered throughout the three times, May the doctrine of Conqueror Losang Dragpa Flourish for evermore. These prayers, which are recited every day after teachings and pujas at all Gelugpa monasteries and Dharma Centres, indicate that Panchen Sönam Dragpa's activities were the same as Dorje Shugden's working to cause Je Tsongkhapa's doctrine to flourish. Later in life, Panchen Sönam Dragpa became the Spiritual Guide of the reincarnation of the first Dalai Lama, Je Gendundrub, granting him ordination and giving him the name Sönam Gyatso. It was Sönam Gyatso who visited Mongolia and so impressed the ruler, Altan Khan, that both he and his subjects were converted to Buddhism. The Khan gave him the title ..Dalai Lama', which in Mongolian means ..Ocean Lama'. Although he was the first to be so called, he became known as the third Dalai Lama, his two previous incarnations, Je Gendundrub and Je Gendun Gyatso, acquiring posthumously the titles of first and second Dalai Lama.

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


NGATRUL DRAGPA GYALTSÄN


Ngatrul Dragpa Gyaltsän was the reincarnation of Panchen Sönam Dragpa. He lived at Drepung Monastery at the same time as the fifth Dalai Lama, and both these Lamas were disciples of the first Panchen Lama, Losang Chökyi Gyaltsän. There is a further connection between these two because Panchen Sönam Dragpa had been the main Guru of the third Dalai Lama, and the fifth Dalai Lama was in the same mental continuum as the third Dalai Lama. Both Ngatrul Dragpa Gyaltsän and the fifth Dalai Lama were highly respected and considered to be very pure and precious Teachers.

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

 

Content reproduced with permission from Tharpa Publications, © Copyright 2008 Tharpa Publications


The Nature and Function of Dorje Shugden

Dorje Shugden and the Deities of his mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa. After Je Tsongkhapa passed away, Khädrubje received five visions of him, each time appearing in a different aspect. Later, the great Yogi Dharmavajra saw Je Tsongkhapa in the aspect of Lama Losang Tubwang Dorjechang. This name was given to Je Tsongkhapa by Manjushri. It indicates that Je Tsongkhapa is the embodiment of both Conqueror Vajradhara and Buddha Shakyamuni. 'Losang Dragpa' is Je Tsongkhapa's ordained name, 'Tubwang' or 'Powerful Able One' is an epithet of Buddha Shakyamuni, and 'Dorjechang' is Tibetan for Vajradhara. Lama Losang Tubwang Dorjechang is an enlightened being and the principal Field for Accumulating Merit in the Guru yoga of Offering to the Spiritual Guide, or Lama Chöpa.

In reality the Lama Chöpa instruction comes from Manjushri's Emanation Scripture, which includes special instructions on Mahamudra. The Emanation Scripture, which cannot be read by ordinary beings, was revealed directly to Je Tsongkhapa by Manjushri. It was passed down to successive lineage Gurus and when it reached the first Panchen Lama, Losang Chökyi Gyaltsän, he extracted the instructions on Lama Chöpa and the Root Text of the Mahamudra, the Main Path of the Conquerors and wrote them down in Tibetan. This was an act of great kindness because it meant that for the first time ordinary beings could read and practise Lama Chöpa and the special close lineage of Vajrayana Mahamudra. The Guru yoga of Lama Chöpa is one of the most blessed practices within Je Tsongkhapa's tradition, being the essential preliminary practice for Vajrayana Mahamudra. An extensive commentary to this practice can be found in Great Treasury of Merit.

There are thirty-two Deities within the body mandala of Lama Losang Tubwang Dorjechang, and it is these Deities who manifest as the thirty-two Deities of Dorje Shugden's mandala. This was explained by Je Phabongkhapa, an emanation of Heruka, in his prayer to Dorje Shugden:

The aggregates, elements, sources, and limbs of Lama Losang Tubwang Dorjechang Appear in the aspect of the five Lineages of Dorje Shugden and their retinues. Realizing that in reality I am practising the yoga of the thirty-two Deities of the body mandala, I offer this practice to you, O five lineages of Dorje Shugden; please accept it with delight. Of the Deities of the five lineages of Dorje Shugden, the principal Deity is Duldzin Dorje Shugden. He is a manifestation of the aggregate of consciousness of Lama Losang Tubwang Dorjechang. Vairochana Shugden is a manifestation of the form aggregate of Lama Losang Tubwang Dorjechang, Ratna Shugden is a manifestation of his aggregate of feeling, Päma Shugden is a manifestation of his aggregate of discrimination, and Karma Shugden is a manifestation of his aggregate of compositional factors. Many sadhanas of Dorje Shugden state that Dorje Shugden is the embodiment of the 'Guru, Yidam, and Protector'. Here, 'Guru' refers specifically to Lama Tsongkhapa. Thus, when we practise the sadhana of Dorje Shugden we are indirectly practising the Guru yoga of Je Tsongkhapa, as well as the practices of Yamantaka and Kalarupa. Atisha said, 'You Tibetans rely upon hundreds of Deities but do not achieve even one attainment, whereas we Indian Buddhists rely upon only one Deity and achieve the attainments and blessings of hundreds of Deities.' We should bear Atisha's comment in mind and realize that it is much more meaningful to practise one Deity sincerely, regarding that Deity as the synthesis of all Deities, than it is to practise many Deities superficially.

Some people believe that Dorje Shugden is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugden's form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings. Dorje Shugden appears as a fully-ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolizes great compassion and spontaneous great bliss, the essence of all the stages of the vast path of Sutra and Tantra. His round yellow hat represents the view of Nagarjuna and the wisdom sword in his right hand teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna's view. This is the essence of all the stages of the profound path of Sutra and Tantra.

Dorje Shugden rides a snow lion, the symbol of the four fearlessnesses of a Buddha, and has a jewel-spitting mongoose perched on his left arm, symbolizing his power to bestow wealth on those who put their trust in him. The single eye in the centre of his forehead symbolizes his omniscient wisdom which perceives directly and simultaneously all past, present, and future phenomena. His wrathful expression indicates that he destroys ignorance, the real enemy of all living beings, by blessing them with great wisdom; and also that he destroys the obstacles of pure Dharma practitioners.


Each of the thirty-two Deities of Dorje Shugden's mandala has a specific function, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas. In this prayer he explains that the function of Duldzin Dorje Shugden, the principal Deity of the mandala, is to lead faithful followers to correct spiritual paths by bestowing great wisdom; the function of Vairochana Shugden is to help us to pacify our negative karma and obstacles; the function of Ratna Shugden is to help us to increase our good fortune, lifespan, and virtuous realizations; the function of Päma Shugden is to help us to control our own mind so that we can help others achieve controlled, calm, and peaceful states of mind; and the function of Karma Shugden is to overcome the four maras and evil spirits who try to harm faithful disciples. The nine Great Mothers help faithful followers of Dorje Shugden in their Tantric practices, the eight Fully-ordained Monks help them in their practices of Sutra, and the ten Wrathful Deities aid them in their various daily activities. In these spiritually degenerate times Dharma practitioners experience many obstacles, but if we rely upon Dorje Shugden with unwavering faith he will care for us just like a father caring for his children.


In general, all Buddhist practitioners need to develop unwavering faith in Buddha Shakyamuni, for without it their Dharma practice will have little power and bring few results; and in particular all Gelugpa practitioners need to develop firm and lasting faith in Je Tsongkhapa, otherwise they will never experience the unique qualities of his doctrine. Faith is the very root of all Dharma experience. Gelugpa practitioners who have a sincere trust in Dorje Shugden will have no difficulty in generating unshakeable faith in Je Tsongkhapa. Their practice of view, meditation, and action will naturally become pure and they will easily realize the special uncommon qualities of Je Tsongkhapa's teachings. Thus they will be able to gain experience of the stages of the path of both Sutra and Tantra without any difficulty.


Content reproduced with permission from Tharpa Publications, © Copyright 2008 Tharpa Publications


Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on March 20, 2010, 06:41:36 am

The Benefits of Relying Upon Dorje Shugden

If we can understand well the nature and functions of Dorje Shugden, we can understand the benefits of relying upon him. Dorje Shugden always helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities.

Dorje Shugden does not help only Kadampas; because he is a Buddha he helps all living beings, including non-Buddhists. The sun benefits even those born blind, giving them warmth and ripening the crops that become their food; but should they gain their sight, how much more obvious its benefit would be!

In a similar way, although Dorje Shugden protects even those who do not make an effort to rely upon him, when our eyes of faith in him open and we rely upon him sincerely we will gradually become more aware of the help we receive from him.

If we sincerely wish to experience the benefits of relying upon Dorje Shugden, we must rely upon him constantly over a long period of time, steadily improving our connection with him. In this way, we will begin to notice his beneficial influence in our lives.

We should understand that the principal function of a Dharma Protector is to protect our Dharma practice, not to help our mundane affairs. Bearing this in mind we should not become discouraged if we do not suddenly become very wealthy, for wealth does not necessarily help spiritual practice and can be a great distraction.

If we rely sincerely upon Dorje Shugden, he will arrange the conditions that are most conducive for our Dharma practice but these will not necessarily be the ones that we ourself would have chosen! Dorje Shugden will bless our minds to help us transform difficult situations into the spiritual path, and he will open the wisdom eyes of his faithful followers, enabling them always to make the right decisions.


Content reproduced with permission from Tharpa Publications, © Copyright 2008 Tharpa Publications



The Way to Rely Upon Dorje Shugden

There are two ways to rely upon Dorje Shugden: in thought and in deed. If we recognize that Dorje Shugden is the embodiment of the Three Jewels, if we remember his kindness in protecting and preserving the Buddhadharma, if we recall how he eliminates obstacles and gathers the necessary conditions for Dharma practitioners, and if with deep faith we develop respect for him and hold these special feelings continually, we are relying upon Dorje Shugden in thought.

With deep faith and conviction in Dorje Shugden we can practise his extensive, middling, or condensed sadhana. After completing a close retreat we can engage in peaceful, increasing, controlling, and wrathful actions and gradually achieve the supreme attainments. By engaging in these practices we can protect others by helping them to eliminate their obstacles and develop wisdom, to find the right conditions for practising Dharma, to fulfil their wishes, and to meet with success in their daily lives. Whenever we engage in any of these deeds with faith we are relying upon Dorje Shugden in deed.

There are many commentaries, rituals, and sadhanas in relation to Dorje Shugden which were composed by high Sakya and Gelugpa Lamas. For beings of this present age the late Trijang Dorjechang, who was the embodiment of Buddha Shakyamuni, Heruka, Atisha, and Je Tsongkhapa, wrote his great commentary to Infinite Aeons, the praise to Dorje Shugden composed by Tagpo Kelsang Khädrub Rinpoche. He also wrote many special rituals and yogas for gaining different attainments connected with Dorje Shugden.

Content reproduced with permission from Tharpa Publications, © Copyright 2008 Tharpa Publications


The daily prayers practitioners make to Buddha Shakyamuni, Je Tsongkhapa and Dorje Shugden


Liberating Prayer ~ Praise to Buddha Shakyamuni

{Kadampa practitioners traditionally start every meditation session of Sutra or Tantra with the Liberating Prayer to their principal object of refuge, Buddha Shakyamuni, who is the founder of Buddhism.}


O Blessed One, Shakyamuni Buddha,
Precious treasury of compassion,
Bestower of supreme inner peace,

 

You, who love all beings without exception,
Are the source of happiness and goodness;
And you guide us to the liberating path.

 

Your body is a wishfulfilling jewel,
Your speech is supreme, purifying nectar,
And your mind is refuge for all living beings.

 

With folded hands I turn to you,
Supreme unchanging friend,
I request from the depths of my heart:

 

Please give me the light of your wisdom
To dispel the darkness of my mind
And to heal my mental continuum.

 

Please nourish me with your goodness,
That I in turn may nourish all beings
With an unceasing banquet of delight.

 

Through your compassionate intention,
Your blessings and virtuous deeds,
And my strong wish to rely upon you,

 

May all suffering quickly cease
And all happiness and joy be fulfilled;
And may holy Dharma flourish for evermore.

 

{Kadampa practitioners traditionally start their daily practice of Heart Jewel prayers with a special Guru yoga in which they visualize their Spiritual Guide as Je Tsongkhapa, who himself is a manifestation of Manjushri. By relying upon this practice, they purify negativity, accumulate merit, and receive blessings. In this way, they naturally accomplish all the realizations of the stages of the path of Sutra and Tantra, and in particular they attain a very special Dharma wisdom.}

 

Going for refuge

I and all sentient beings, until we achieve enlightenment,
Go for refuge to Buddha, Dharma, and Sangha. (3x)

 

Generating bodhichitta

Through the virtues I collect by giving and other perfections,
May I become a Buddha for the benefit of all. (3x)

 

Inviting Je Tsongkhapa


From the heart of the Protector of the hundreds of Deities of the Joyful Land,

To the peak of a cloud which is like a cluster of fresh, white curd,

All-knowing Losang Dragpa, King of the Dharma,

Please come to this place together with your Sons.

 

Prayer of seven limbs

In the space before me on a lion throne, lotus, and moon

The venerable Gurus smile with delight.

O Supreme Field of Merit for my mind of faith,

Please remain for a hundred aeons to spread the doctrine.

 

Your mind of wisdom realizes the full extent of objects of knowledge,

Your eloquent speech is the ear ornament of the fortunate,

Your beautiful body is ablaze with the glory of renown,

I prostrate to you, whom to see, to hear, and to remember is so meaningful.

 

Pleasing water offerings, various flowers,

Sweet-smelling incense, lights, scented water, and so forth,

A vast cloud of offerings both set out and imagined,

I offer to you, O supreme Field of Merit.

 

Whatever non-virtues of body, speech, and mind

I have accumulated since time without beginning,

Especially transgressions of my three vows,

With great remorse I confess each one from the depths of my heart.

 

In this degenerate age you strove for much learning and accomplishment,

Abandoning the eight worldly concerns, you made your freedom and endowment meaningful.

O Protector, from the very depths of my heart,

I rejoice in the great wave of your deeds.

 

From the billowing clouds of wisdom and compassion

In the space of your Truth body, O venerable and holy Gurus,

Please send down a rain of vast and profound Dharma

Appropriate to the disciples of this world.

 

Through the virtues I have accumulated here,

May the doctrine and all living beings receive every benefit.

Especially may the essence of the doctrine

Of Venerable Losang Dragpa shine forever.

 

Offering the mandala

The ground sprinkled with perfume and spread with flowers,

The Great Mountain, four lands, sun and moon,

Seen as a Buddha Land and offered thus,

May all beings enjoy such Pure Lands.

 

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

 

Migtsema prayer

Tsongkhapa, crown ornament of the scholars of the Land of the Snows,

You are Avalokiteshvara, the treasury of unobservable compassion,

Manjushri, the supreme stainless wisdom,

And Vajrapani, the destroyer of the hosts of maras;

O Losang Dragpa I request you, please grant your blessings. (3x, 7x, 21x etc)


Prayer of the Stages of the Path

The path begins with strong reliance
On my kind Teacher, source of all good;
O Bless me with this understanding
To follow him with great devotion.

 

This human life with all its freedoms,
Extremely rare, with so much meaning;
O Bless me with this understanding
All day and night to seize its essence.

 

My body, like a water bubble,
Decays and dies so very quickly;
After death come results of karma,
Just like the shadow of a body.

 

With this firm knowledge and remembrance
Bless me to be extremely cautious,
Always avoiding harmful actions
And gathering abundant virtue.

 

Samsara's pleasures are deceptive,
Give no contentment, only torment;
So please bless me to strive sincerely
To gain the bliss of perfect freedom.

 

O Bless me so that from this pure thought
Come mindfulness and greatest caution,
To keep as my essential practice
The doctrine's root, the Pratimoksha.

 

Just like myself all my kind mothers
Are drowning in samsara's ocean;
O So that I may soon release them,
Bless me to train in bodhichitta.

 

But I cannot become a Buddha
By this alone without three ethics;
So bless me with the strength to practise
The Bodhisattva's ordination.

 

By pacifying my distractions
And analyzing perfect meanings,
Bless me to quickly gain the union
Of special insight and quiescence.

 

When I become a pure container
Through common paths, bless me to enter
The essence practice of good fortune,
The supreme vehicle, Vajrayana.

 

The two attainments both depend on
My sacred vows and my commitments;
Bless me to understand this clearly
And keep them at the cost of my life.

 

By constant practice in four sessions,
The way explained by holy Teachers,
O Bless me to gain both the stages,
Which are the essence of the Tantras.

 

May those who guide me on the good path,
And my companions all have long lives;
Bless me to pacify completely
All obstacles, outer and inner.

 

May I always find perfect Teachers,
And take delight in holy Dharma,
Accomplish all grounds and paths swiftly,
And gain the state of Vajradhara.

 

Receiving blessings and purifying

From the hearts of all the holy beings, streams of light and nectar flow down, granting blessings and purifying.

 

{Kadampa practitioners traditionally do their Lamrim (stages of the path) and Lojong (training the mind) meditation at this point in the prayers. More information on these Buddhist practices can be found in The New Meditation Handbook, Universal Compassion, and other books by Tharpa Publications}.

 

Request to receive the Guru's blessings

O Glorious and precious root Guru,

Please sit on the lotus and moon seat at my heart.

Please care for me with your great kindness,

And grant me the blessings of your body, speech, and mind.

 

O Glorious and precious root Guru,

Please sit on the lotus and moon seat at my heart.

Please care for me with your great kindness,

And bestow the common and supreme attainments.

 

O Glorious and precious root Guru,

Please sit on the lotus and moon seat at my heart.

Please care for me with your great kindness,

And remain firm until I attain the essence of enlightenment.

 

{Kadampa practitioners traditionally do their Mahamudra meditation at this point in the prayers. More information on this practice can be found in Mahamudra Tantra and other books by Tharpa Publications}.



Dedication


Through being cared for throughout all my lives
By Conqueror Tsongkhapa as my Mahayana Guru,

May I never turn away, even for an instant,

From this excellent path praised by the Conquerors.

 

{Kadampa practitioners traditionally conclude their Heart Jewel prayers by relying upon the Dharma Protector Dorje Shugden in order to overcome obstacles to their practice and create favourable conditions so that they can nurture and increase these Dharma realizations of Lamrim, Lojong and Mahamudra}.

 

Inviting Dorje Shugdän and his retinue


HUM
I have the clarity of the Yidam.
Before me in the centre of red and black fire and wind,
On a lotus and sun, trampling demons and obstructors,
Is a terrifying lion, which is powerful and alert.
Upon this sits the great king Dorje Shugdän,
The supreme Heart Jewel of Dharma Protectors.
His body is clothed in the garments of a monk,
And on his head he wears a round, yellow hat.
His hands hold a sword and a heart of compassion.
To his followers he shows an expression of delight,
But to subdue demons and obstructors he displays a wrathful manner.
He is surrounded by a vast, assembled retinue,
Such as his attendant Khache Marpo and so forth.

 

Light rays from my heart instantly invite the wisdom beings from the sphere of nature, and from all the different palaces where they abide. They become inseparable from the commitment beings.

 

Making offerings and requests


HUM
Respectfully I prostrate with body, speech, and mind.
I offer a mass of inner and outer offerings, blissful tormas,
Alcohol, tea, cakes, milk, and curd,
Both actually set out and mentally imagined, filling the whole of space.

 

Commitment, fulfilling, reliance, and appropriate substances,
Outer, inner, secret, attractive, and cleansing offerings, filling the whole of space,
I offer these to the entire assembly;
May I fulfil the heart commitment and restore my broken commitments.

 

All my harmful thoughts and actions
Which have offended your mind, O Great Protector,
I confess from the depths of my heart.
Please purify them swiftly, and care for me with love, like a mother for her child.

 

I beseech you from the depths of my heart, O Supreme Deity,
Please cause the tradition of Je Tsongkhapa to flourish,
Extend the life and activities of the glorious Gurus,
And increase the study and practice of Dharma within the Dharma communities.

 

Please be with me always like the shadow of my body,
And grant me your unwavering care and protection.
Destroy all obstacles and adverse conditions,
Bestow favourable conditions, and fulfil all my wishes.

 

Now is the time to show clearly your versatile strength
Through your four actions, which are swift, incisive, and unobstructed,
To fulfil quickly my special heartfelt desires
In accordance with my wishes;

 

Now is the time to distinguish the truth and falsity of actions and effects;
Now is the time to dispel false accusations against the innocent;
Now is the time to protect the pitiful and protectorless;
Now is the time to protect Dharma practitioners as your children.

 

In short, from now until I attain the essence of enlightenment,
I shall honour you as the embodiment of my Guru, Deity, and Protector.
Therefore please watch over me during the three periods of the day and the night
And never waver in your actions as my Protector.

 

Requesting the fulfilment of wishes


HUM
Whenever your followers with commitments
Request any of the four actions,
Swiftly, incisively, and without delay, you show signs for all to see;
So please accomplish the actions that I now request of you.

 

The stainless sun of Je Tsongkhapa's tradition
Shines throughout the sky of samsara and nirvana,
Eliminating the darkness of inferior and wrong paths;
Please cause its light to spread and bring good fortune to all living beings.

 

May the glorious Gurus who uphold this tradition
Have indestructible lives, as stable as the supreme victory banner;
May they send down a rain of deeds fulfilling the wishes of disciples,
So that Je Tsongkhapa's doctrine will flourish.

 

Through increasing the study, practice, pure discipline, and harmony
Of the communities who uphold the stainless doctrine of Buddha,
And who keep moral discipline with pure minds,
Please cause the Gedän tradition to increase like a waxing moon.

 

Through your actions please fulfil the essential wishes
Of all practitioners who uphold the victory banner
Of practising single-pointedly the stages of the paths of Sutra and Tantra,
The essence of all the teachings they have heard.

 

Beings throughout this great earth are engaged in different actions
Of Dharma, non-Dharma, happiness, suffering, cause and effect;
Through your skilful deeds of preventing and nurturing,
Please lead all beings into the good path to ultimate happiness.

 

In particular, please destroy the obstacles and unfavourable conditions
Of myself and other practitioners.
Increase our lives, our merit, and our resources,
And gather all things animate and inanimate to be freely enjoyed.

 

Please be with me always like the shadow of my body,
And care for me always like a friend,
By accomplishing swiftly whatever I wish for,
And whatever I ask of you.

 

Please perform immediately, without delaying for a year, or even for a month,
Appropriate actions to eliminate all obstacles
Caused by misguided beings with harmful minds who try to destroy Je Tsongkhapa's doctrine,
And especially by those who try to harm practitioners.

 

Please remain in this place always, surrounded by most excellent enjoyments.
As my guest, partake continuously of tormas and offerings;
And since you are entrusted with the protection of human wealth and enjoyments,
Never waver as my guardian throughout the day and the night.

 

All the attainments I desire
Arise from merely remembering you.
O Wishfulfilling Jewel, Protector of the Dharma,
Please accomplish all my wishes. (3x)

 

Dedication

By this virtue may I quickly
Attain the enlightened state of the Guru,
And then lead every living being
Without exception to that ground.

 

Through my virtues from practising with pure motivation,
May all living beings throughout all their lives
Never be parted from peaceful and wrathful Manjushri,
But always come under their care.

 

{Kadampa practitioners traditionally conclude every meditation session of Sutra or Tantra, including Heart Jewel, with the following prayers.}

 

Prayers for the Virtuous Tradition

So that the tradition of Je Tsongkhapa,
The King of the Dharma, may flourish,
May all obstacles be pacified
And may all favorable conditions abound.

 

Through the two collections of myself and others
Gathered throughout the three times,
May the doctrine of Conqueror Losang Dragpa
Flourish for evermore.

 

The nine-line Migtsema prayer

Tsongkhapa, crown ornament of the scholars of the Land of the Snows,
You are Buddha Shakyamuni and Vajradhara, the source of all attainments,
Avalokiteshvara, the treasury of unobservable compassion,
Manjushri, the supreme stainless wisdom,
And Vajrapani, the destroyer of the hosts of maras.
O Venerable Guru-Buddha, synthesis of all Three Jewels,
With my body, speech, and mind, respectfully I make requests:
Please grant your blessings to ripen and liberate myself and others,
And bestow the common and supreme attainments. (3x)

 

These prayers are taken from the sadhana Heart Jewel, published by Tharpa Publications. Commentary to these prayers can be found in the book Heart Jewel.
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on March 20, 2010, 06:44:29 am
Extensive Prayers to Dorje Shugden

 

Melodious Drum Victorious in all Directions


The extensive fulfilling and restoring ritual of the Dharma Protector, the great king Dorje Shugden, in conjunction with Mahakala, Kalarupa, Kalindewi, and other Dharma Protectors.

This practice consists of five parts: Praise to Manjushri, the Guru Yoga of Je Tsongkhapa, Self-generation as Heruka, the Fulfilling and Restoring Ritual of the General Protectors, and the Fulfilling and Restoring Ritual of the Great King Dorje Shugden. Of these, the last is the principal practice.

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 prac- tice. Beings in this present time have a strong karmic link with Dorje Shugden, and so he is the Dharma Protector who is most able to help them. Therefore it is said that, Now is the time to rely upon Dorje Shugden. Dorje Shugden always helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities.

There are many brief and middling-length sadhanas of Dorje Shugden, such as Heart Jewel and Wishfulfilling Jewel. This extensive sadhana is called Kangso in Tibetan, which means Fulfilling and Restoring Ritual, and it is usually performed once a month in Dharma Centres. During this puja we make extensive offerings and perform other practices:

1. To fulfil our heart commitment to rely upon the Protector sincerely, regarding him as inseparable from the Guru and Yidam, and to practise the pure Dharma of Lamrim, Lojong, and Mahamudra

2. To restore any degenerate or broken commitments we may have incurred

We begin the practice with Praise to Manjushri to remember that the Guru and Protector are in reality emanations of the Wisdom Buddha. We then perform the Guru yoga of Je Tsongkhapa and, after dissolving the Guru into our heart, perform self-generation as Heruka. We then invite the general Dharma Protectors such as Mahakala, Kalarupa, and Kalindewi, before beginning the actual sadhana of Dorje Shugden. The fulfilling and restoring ritual of the general Protectors is interwoven with the sadhana of Dorje Shugden.

 
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on March 20, 2010, 06:48:59 am

Ten Simple Reasons why Dorje Shugden is a Buddha

 
1. Dorje Shugden is the last incarnation in a lineage of enlightened Masters

Dorje Shugden arose from an incarnation lineage of enlightened Teachers. As the highly realized Master, Tagpo Kelsang Khedrub Rinpoche, said:

You have manifested in different aspects
As Indian and Tibetan Masters,
Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita,
Buton Rinchen Drub, Duldzin Dragpa Gyaltsen, Panchen Sonam Dragpa, and many others.

Their life stories are explained in the book Heart Jewel. Since his lineage is enlightened, Dorje Shugden is a Buddha too.

2. Dorje Shugden could not be subdued by the 5th Dalai Lama or other Lamas


When Ngatrul Dragpa Gyaltsen, the last human incarnation, manifested as the Dharma Protector Dorje Shugden (as he had predicted he would do), the 5th Dalai Lama initially developed the mistaken idea that he was a spirit and tried to subdue him through performing wrathful fire pujas. Although he and many high Lamas tried to destroy Dorje Shugden, they were not able to because he is a Buddha. This is explained by Tagpo Kelsang Khedrub Rinpoche in his praise of Dorje Shugden, Infinite Aeons:

Then, although four undisputed powerful Tantrikas,
With concentration, began wrathful rituals to strike you down,
Through the power of having completed Guhyasamaja's two stages,
You would not be silenced, and showed signs of heroism; praise to you!

3. Dorje Shugden's form teaches the paths of Sutra and Tantra

Dorje Shugden's form teaches the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings.

He appears as a fully ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolize great compassion and spontaneous great bliss - the essence of all the stages of the vast path of Sutra and Tantra. His round yellow hat represents the view of Nagarjuna, and the wisdom sword in his right hand (like the one held by Manjushri and Je Tsongkhapa) teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna's view. This is the essence of all the stages of the profound path of Sutra and Tantra. He rides a snow lion, symbolizing the four fearlessnesses of a Buddha.

Explanation of his remaining features can be found in Heart Jewel, as can the specific enlightened function of each of the thirty-two Deities of his mandala, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas.

Only enlightened beings display a meaningful aspect that teaches the entire path to enlightenment. Therefore, Dorje Shugden is a Buddha.

4. Dorje Shugden is the incarnation of the five Buddha families

Dorje Shugden is the incarnation of the five Buddha families and appears in five forms that symbolize the five families. These forms are explained in Heart Jewel and are called 'the five lineages of Dorje Shugden'. The principal Deity, Duldzin Dorje Shugden rides a snow lion. Vairochana Shugden is white and rides an elephant. Ratna Shugden is yellow and rides a palomino horse. Pema Shugden is red and rides a turquoise dragon. Karma Shugden is dark red and rides a wrathful Garuda bird. These forms also symbolize Dorje Shugden's attainment of pacifying, increasing, controlling and wrathful actions and his main form as Duldzin symbolizes the supreme attainment - enlightenment itself.

Since Dorje Shugden is the manifestation of the five Buddha families, there is no doubt that he is the same enlightened nature as Buddha Vajradhara.

5. Dorje Shugden is the same nature as Manjushri, Je Tsongkhapa, Mahakala and Kalarupa


Dorje Shugden is the same nature as Je Tsongkhapa - they are the same person performing different functions. Many Dorje Shugden sadhanas state that Dorje Shugden is the embodiment of the "Guru, Yidam, and Protector", where "Guru" refers specifically to Lama Tsongkhapa. When we practice the sadhana of Dorje Shugden, we are indirectly practising the Guru yoga of Je Tsongkhapa. Gelugpa practitioners who have a sincere trust in Dorje Shugden will have no difficulty in generating unshakeable faith in Je Tsongkhapa and his teachings.

Both Je Tsongkhapa ('peaceful Manjushri') and Dorje Shugden ('wrathful Manjushri') are manifestations of the Wisdom Buddha Manjushri, as are the Dharma Protectors four-faced Mahakala and Kalarupa. Therefore, they are all the same enlightened nature.

6. Dorje Shugden's mandala Deities are the same nature as the body mandala Deities of Lama Losang Tubwang Dorjechang

The Deities of Dorje Shugden's mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa.

Lama Losang Tubwang Dorjechang is the principal object of refuge in the blessed Gelug practice of Offering to the Spiritual Guide (Tib: Lama Chöpa), which comes from Manjushri's Emanation Scripture. In this practice we visualize within his body the thirty-two Deities of Guhyasamaja. These thirty-two Deities manifest as the thirty-two Deities of Dorje Shugden's mandala, indicating that Dorje Shugden is the same nature as Je Tsongkhapa and Guhyasamaja and thus a fully enlightened being.

Of the Deities of the five lineages of Dorje Shugden explained above, the principal Deity is Duldzin Dorje Shugden, who is the manifestation of the aggregate of consciousness of Lama Losang Tubwang Dorjechang. The remaining four lineages are manifestations of Lama Losang Tubwang Dorjechang's remaining four aggregates. Je Tsongkhapa himself therefore manifests as an enlightened Protector and retinue to protect his Ganden tradition.

7. The practice of Dorje Shugden was taught by Je Tsongkhapa in Tushita Pure Land

Dorje Shugden arose as the principal Protector of Je Tsongkhapa's doctrine over 300 years ago, at the time of the Fifth Dalai Lama, who composed the first verse of praise to him. However, the current system of empowerment and worship is more recent and comes from a great Lama called Tagpo Kelsang Khedrub Rinpoche. Lama Tagpo went to Tushita Pure Land where he met Je Tsongkhapa and requested a teaching. In response, Je Tsongkhapa lifted up the cloth covering the front of the golden throne on which he was sitting, and the five lineages of Dorje Shugden emerged. Dorje Shugden then transmitted the practice to Lama Tagpo, just as Maitreya had transmitted five major philosophical treatises to Asanga in Tushita Pure Land in earlier times.

Lama Tagpo later transmitted these instructions to Pabongkhapa Dechen Nyingpo, who passed them on to Trijang Dorjechang Losang Yeshe -- spiritual father and son. From Trijang Rinpoche, they passed to our present day Gelugpa Teachers.

8. Dorje Shugden has been relied upon by the highest Lamas, who themselves have been recognized as enlightened

Well-regarded Gelugpa practitioners of Dorje Shugden include the 5th Dalai Lama, Kelsang Thubten Jigme Gyatso 1743-1811 (a tutor to the 9th Dalai Lama), Losang Thubten Wangchuk Jigme Gyatso 1775 - 1813 (head of the Gelugpa in Mongolia), Ngulchu Dharmabadra, the Indian master Shakya Shri Bhadra, the 11th Dalai Lama 1838 - 1856 (who installed Dorje Shugden as the Protector of the Gelugpa tradition), Gyara Tulku Rinpoche, Tomo Geshe Rinpoche (regarded by the 13th Dalai Lama as an emanation of Je Tsongkhapa), Serkong Rinpoche (regarded by the 13th Dalai Lama as Vajradhara),Tagpo Kelsang Khedrub Rinpoche, Pabongkha 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, Lobsang Tamdin, Ribur Rinpoche, Khen Rinpoche Losang Tharchin, Lati Rinpoche, Geshe Rabten, Geshe Ngawang Dhargyey, Khensur Rinpoche, Khechog Rinpoche, Dagyab Rinpoche, Gelek Rinpoche, Lama Yeshe, Geshe Kelsang Gyatso, Yongyal Rinpoche, the 14th Dalai Lama (until he was in his forties), Dagom Rinpoche, Gonsar Rinpoche, Gangchen Rinpoche and others.

These Lamas themselves have all been recognized as realized, holy beings, with many thousands of Tantric disciples who revered them as living Buddhas.

The later Lamas were all direct or indirect disciples of the great Pabongkha Rinpoche and Trijang Rinpoche. The 14th Dalai Lama says that Pabongkha Rinpoche and Trijang Rinpoche were "wrong" to worship Dorje Shugden, but they have been recognized as emanations of Heruka and Amitabha respectively, and were the principal upholders of Je Tsongkhapa's Gelug doctrine in their time; so how can they be wrong?

9. Dorje Shugden performs the twenty-seven deeds of a Buddha

The highly realized Master, Tagpo Kelsang Khedrub Rinpoche, composed a verse of praise:

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

These twenty-seven deeds, explained in the Perfection of Wisdom Sutras, range from showing living beings the way to enter the spiritual path to liberation up to guiding them to the final attainment of Buddhahood. Since Dorje Shugden performs all these twenty-seven deeds, it is clear that he is a Buddha.

Some people say that Dorje Shugden has harmed practitioners who have strayed from the Ganden tradition, but there are no examples of this forthcoming, whereas there are many examples of how Dorje Shugden has protected living beings. For example, Dorje Shugden was responsible for the Dalai Lama being able to safely travel from Tibet to India in 1959.

Even today, there are many Buddhist practitioners with their own stories to tell of how they have been protected by this Dharma Protector. Dorje Shugden's name means 'Vajra Possessing Strength', indicating that he has great power and strength to spread Buddhadharma and to help people in these degenerate times.

10. Relying upon Dorje Shugden leads to supramundane results

The difference between a Dharma Protector and a worldly protector is that the former is an enlightened being whereas the latter is not. Worldly protectors have no ability to flourish the Buddhadharma nor to protect Dharma realizations in a practitioner's mind. As a Dharma Protector, Dorje Shugden's principal function is to protect our Dharma practice, not to help our mundane affairs.

Dorje Shugden always helps, guides, and protects faithful practitioners by granting blessings, increasing their wisdom, fulfilling their virtuous wishes, and bestowing success on all their virtuous activities. Dorje Shugden does not help only Gelugpas; because he is a Buddha, he helps all living beings.

Dorje Shugden has removed obstacles and created the conditions for the extraordinary growth of Je Tsongkhapa's teachings, and most importantly realizations of those teachings, in this current age. Je Tsongkhapa's doctrine is now spreading to countries throughout the world. For example, any spiritual success enjoyed by NKT and FPMT practitioners is due to the blessings of this Buddha. (Lama Yeshe, the founder of the FPMT, relied sincerely on Dorje Shugden throughout his life.)

Those who rely upon Dorje Shugden know that their spiritual realizations come from his blessings. However, as with a relationship with any holy being, this is something that can only be experienced by someone who relies on him with strong faith over a long period of time, steadily building their connection with him.

Gyara Tulku Rinpoche from Drepung Loseling Monastery wrote a prayer of gratitude, whose sentiments are shared by Dorje Shugden practitioners worldwide:

First you gave me a highly qualified Spiritual Guide
Under whom I studied and practised Dharma.
When through following misleading advice I came close to entering wrong paths,
You immediately hooked me back into the correct path.

O Duldzin, King of the Dharma, I thank you for your kindness.
Your body is the synthesis of all Sangha Jewels,
Your speech is the synthesis of all Dharma Jewels,
And your mind is the synthesis of all Buddha Jewels.

 
 :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on May 13, 2010, 03:44:43 am
Geshe kelsang explaining the nature and function of Dorje shugden.

http://www.youtube.com/watch?v=1oUhBgBuH4k

 :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Pema Dorje on May 13, 2010, 06:27:20 am
Great post Caz, it's great to learn new things from other traditions. Best to approach with an open mind.  :namaste:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on May 15, 2010, 09:48:35 am
(http://dorjeshugden.com/images/ds-download1.jpg)

Brief summary of symbolism.

1.   Dark wind-swept wisdom fire    Fire emanates from the King Protector and burns up our obstacles and obscurations, arisen from negative karma.

2. Lotus His actions are based on great compassion.

3. Sun disc Realization of emptiness.

4 .Snowlion Fearlessness that arises upon victory over ignorance, attachment and hatred, tramples the enemies, afflictive emotions arising from self-grasping and self-cherishing.

5. Wrathful or fierce look on Dorje Shugden and Snowlion    From our side, it looks “frightening” because ego fears nothing more than confrontation with truth.From his side because wrath is quick and powerful.

6.Heart of the Enemy, Enemy heart denotes the root of the problem, ignorance. Holding the heart in his hand means Dorje Shugden “rips out” our ignorance, and therefore blesses us with more wisdom.Heart refers innermost essence, and our deepest wish – enlightenment.

7. Monk robes Pure ethical outer conduct (Pratimoksha)

8. Domed hat,  Domed hat the highest view (Vajrayana), Madhyamika, of which Nagarjuna was the first propounder, and which Je Tsongkhapa presented in his teachings with unsurpassed clarity for our present time

9. Wisdom sword    Cuts through the delusions which keep us from seeing reality directly.

10. Taming hook in his left arm    Showing that his power works throughout the three realms of existence.

11.    Jewel-spouting mongoose    Provides material needs.

12.   Wearing shoes (tiger skin boots)    Wearing shoes (tiger skin boots) shows that he appears in the disguise of a worldly god, which means that he is closer to us ordinary beings and easier to propitiate than Kalarupa etc.

13.    Third eye (wisdom eye) in the middle    His third eye (wisdom eye) in the middle of his forehead perceives directly the totality of relative and absolute reality, past, present and future. 

Thanks to the Team at http://dorjeshugden.com/wp/ (http://dorjeshugden.com/wp/)  :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Yeshe Zopa on May 15, 2010, 10:09:46 am
The Five Shugden Lineages

 (Manifestations of the aggregates of Lama Losang Tubwang Dorjechang within his Body Mandala, posted in order to place Dorje Shugden in context.)


Pema Shugden (manifestation of the aggregate of Discrimination):

(http://img340.imageshack.us/img340/5462/shugdenpema.th.jpg) (http://img340.imageshack.us/img340/5462/shugdenpema.jpg)

Ratna Shugden (manifestation of the aggregate of Feeling):

(http://img185.imageshack.us/img185/3776/shugdenratna.th.jpg) (http://img185.imageshack.us/img185/3776/shugdenratna.jpg)

Dorje Shugden (manifestation of the aggregate of Consciousness):

(http://img218.imageshack.us/img218/8448/shugdendorje1.th.jpg) (http://img218.imageshack.us/img218/8448/shugdendorje1.jpg)

Vairochana Shugden (manifestation of the aggregate of Form):

(http://img139.imageshack.us/img139/6026/shugdenvairochana.th.jpg) (http://img139.imageshack.us/img139/6026/shugdenvairochana.jpg)

Karma Shugden: manifestation of the aggregate of Compositional Factors):

(http://img692.imageshack.us/img692/9827/shugdenkarma2.th.jpg) (http://img692.imageshack.us/img692/9827/shugdenkarma2.jpg)


Their nature and function:

''According to adherents, Dorje Shugden is the incarnation of the five Buddha families and appears in five forms that symbolize the five families, called 'the five lineages of Dorje Shugden'. These forms also symbolize Dorje Shugden's attainment of pacifying, increasing, controlling and wrathful actions and his main form as Duldzin symbolizes the supreme attainment of enlightenment itself.

In addition to this, Nebesky-Wojkowitz mentions that, in one text, additional retinue "appear nine shaktis and eight bhikshus, who act as mount-leaders; their names unfortunately are not given. The dGe lugs pa priests refer to this group of shaktis as the mDzes sdug yum chen mgu; they also claim that rDo rje shugs ldan is accompanied by ten armed youths (stag shar bcu)."

According to Sachen Kunlo, a Sakya Lama, each of the thirty-two Deities of Dorje Shugden's mandala has a specific enlightened function: Duldzin Dorje Shugden leads followers to correct spiritual paths by bestowing wisdom; Vairochana Shugden helps pacify negative karma and obstacles; Ratna Shugden increases good fortune; Pema Shugden helps control the mind; and Karma Shugden overcomes the four maras and evil spirits. The nine great Mothers help Tantric practices; the eight fully-ordained monks help Sutra practices; and the ten wrathful Deities help daily activities.

Unlike other Dharma protectors, the practice of Dorje Shugden has a body mandala. This is considered an indication that he is a fully enlightened being because only Buddhas have body mandalas. Dorje Shugden's body mandala is based on the 32 deities of Lama Losang Tubwang Dorjechang (Je Tsongkhapa).''


Source:  http://en.wikipedia.org/wiki/Dorje_Shugden


''Each of the thirty-two Deities of Dorje Shugden's mandala has a specific function, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas. In this prayer he explains that the function of Duldzin Dorje Shugden, the principal Deity of the mandala, is to lead faithful followers to correct spiritual paths by bestowing great wisdom; the function of Vairochana Shugden is to help us to pacify our negative karma and obstacles; the function of Ratna Shugden is to help us to increase our good fortune, lifespan, and virtuous realizations; the function of Päma Shugden is to help us to control our own mind so that we can help others achieve controlled, calm, and peaceful states of mind; and the function of Karma Shugden is to overcome the four maras and evil spirits who try to harm faithful disciples.''

Sources:

1)          http://www.wisdombuddhadorjeshugden.org/dorjeshugden-nature.php

2)          'Heart Jewel' by Geshe Kelsang Gyatso.  (Tharpa Publications)


Further link to an NKT gallery:

http://gallery.kadampa.org/Buddhist-Art/Statues/Dorje-Shugden/9065345_cVAse#602214807_DXS8S
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on August 03, 2010, 02:38:21 pm
Request for Activity of Gyalchen Shugden by Kyabje Trijang Rinpoche

A universal world peace prayer for all, composed by His Holiness Kyabje Trijang Dorje Chang


 Just thinking of you clears all obstacles
Mighty Gyalchen Shugden who accomplishes activities
Accept this oceanic torma offering of samaya substances
And accomplish the activities I request!

Plant the victory banner of learning and practice
Of Buddha’s general Teachings and particularly
Tsongkhapa’s excellent system,
Foundation of all aid and comfort for the three realms’ beings,
Unmoved by winds of evil, throughout the ten directions!

Clear all darkness throughout the world, harm of the four elements,
Disease, epidemics, war and violence,
Famine and all decay of degeneration
And spread happy auspicious illumination everywhere!

In particular, O Lord of Dharma Guardians,
We yogis who have long relied upon and honored you,
Entrust everything, including the actions of our three doors
To you from our hearts, protect us without break,
Evaporate plagues, sickness, demons, obstructions,
Misfortune, fatal astrological configurations, spirits and obstructers,
All outer and inner unwanted bad conditions without exception,
Like dew touched by the rays of the sun!

Bring increase of all virtue, goodness and glory of existence and peace,
Long life, merit, all desired wealth and enjoyment,
Realization of the three principal paths,
yogas of the two stages and so forth
Vying in increase with the waxing moon!

Meaningful Controller, with your hook, draw in the good fortune
Of concordant conditions to accomplish all spiritual and temporal good
For the sake of the Teachings and beings, the great purpose, and so on,
And all requisites and wealth of proud devas and humans.
With irreversible blazing sharp razor weapons
Pulverize and take as food the life and breath
Of human beings, non-humans and spirits
Who cause direct and indirect harm, without exception.

Pacify all hindrances and obstacles to activities
For accomplishing our deepest heart-felt wishes!
Reveal signs of enlightening action, swift as lightning
Ripening full measure of our hopes and wishes!

In brief, always accompany us, the yogis,
Inseparably, like our body’s shadow,
Watch over us with your wisdom eye without break;
Bestow your protective activities, mighty Shugden!
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 09, 2010, 06:41:48 am
http://dorjeshugden.com/wp/?p=5741

Short Half hour cartoon about the origins of the Dorje Shugden.  :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 21, 2010, 03:36:29 pm
http://dorjeshugden.com/wp/?page_id=37

Some of the Great Masters.  :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 21, 2010, 03:44:02 pm
Composed by the 5th Dalai Lama

(http://dorjeshugden.com/images/5thdalai.jpg)
HUM

Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place! 

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

Samaya substances, offerings and torma, outer, inner and secret,
Favorite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!

 Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!

 Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!

Even the composition of this short praise and propitiation brought benefit. Thus, although undisputed great Tantric masters tried to subdue him by burning him in the fire through their rituals, his display of miraculous power only grew greater. (from ‘MUSIC DELIGHTING THE OCEANS OF PROTECTORS’, page 105).

HIS HOLINESS THE FIFTH DALAI LAMA WROTE THIS PROPITIATION AFTER REALIZING THAT DORJE SHUGDEN WAS NOT A HARMFUL SPIRIT, AS HE HAD FIRST ASSUMED BECAUSE OF THE DISTURBING APPEARANCES THAT MANIFESTED AFTER TULKU DRAKPA GYALTSEN’S DEATH.

AS KYABJE TRIJANG DORJE CHANG EXPLAINS, SUCH DISPLAYS AS THAT OF TRYING UNSUCCESSFULLY TO SUBDUE THE DHARMAPALA, SERVE TO BRING OUT THE GREATNESS IN BOTH THE DALAI LAMA AND DORJE SHUGDEN WHO, IN THE PROCESS, SHOWED HIS HAVING MASTERED GUYASAMAJA’S TWO STAGES, AMONGST OTHER SIGNS.
THE GREAT FIFTH NOT ONLY WROTE THIS PRAYER, BUT EVEN CRAFTED A FAMOUS AND STILL-EXISTING STATUE OF DORJE SHUGDEN WITH HIS OWN HANDS (pic below, statue at Gaden Pelgyeling Monastery, Nepal). (http://dorjeshugden.com/images/gadenpegyeling.jpg)

Lifted from Dorjeshugden.com
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 21, 2010, 03:49:58 pm
Praise by the 14th Dalai Lama to Dorje Shugden.

(http://dorjeshugden.com/images/dalailama.jpg)
HUM
Glory of the wisdom, compassion and power of infinite Buddhas
Miraculously powerful protector of Manjusri Tsongkhapa’s Teachings
Arisen as a lord of all wrathful worldly hosts
Come from the abodes of Tushita, Kechara, and so forth!

Prostrating with devotion of body, speech, and mind
I confess all mistakes and faults in which
Out of delusion, I have contradicted your holy mind:
Accept with forbearance and show your smiling face!

Arising from the sport of non-dual bliss and void
Are offerings and torma of flesh and blood heaped like a mountain
First portions of milk, yogurt, beer and tea swirling like the ocean

Auspicious signs and substances and various animals
Peaceful and wrathful ornaments, enemy-destroying weapons and armor
Amassed samaya substances, outer, inner, and secret, without exception!

Having fulfilled your heart commitment and purified degeneration
By making these actually arranged and visualized offerings
Increase Lozang the Victorious One’s Teachings
And the life span and activities of the Teachings’ upholders!
Further the happiness of beings in the Gaden [Podrang] dominion!

Especially pacify all harm to us, the yogis and entourages
That arises because of previous karma and immediate conditions
And spontaneously accomplish, just as we wish
All good things, both spiritual and temporal!

Grind to dust without remainder
Enemy hordes that think and act perversely
Towards the teachings and lay and ordained people
With potent, accurate, powerful great vajra fire!

Especially, cause the saffron-clad community of Dungkar Monastery
Brightly beautiful in bonds of pure morality
To soar the path of immortal liberation
On unified wings of Sutra and Tantra!

In brief, we enthrone you, O Deity, as the supreme
Collected nature of all Gurus and Protective Deities!
From densely gathered clouds of the four activities
Pour down a cool rain of the two siddhis!

This, A Propitiation of Mighty Gyalchen Dorje Shugden, Protector of Conqueror Manjusri Tsongkhapa’s Teachings, entitled Melody of the Unceasing Vajra ’s composition was urged, not only by the vajra prophecy of the great emanated Dharmapala himself, but also on behalf of the general community by the master of the Dratsang and all of its officers, with offerings. Accordingly, the one called Holder Of The White Lotus, Bearer of the Buddhadharma, Ngawang Losang Tenzin Gyatso Sisum Wangyur Tsungpa Mepa De composed it at Dungkar Monastery with spontaneous auspiciousness.

All benefit and bliss! Siddhi Rastu

Domo Geshe Rinpoche, at whose Dunkar Monastery His Holiness composed these inspiring verses, was one of the greatest Mahasiddhas in Tibetan history. A greater example of saintliness and, mind you, non-sectarian compassion would be hard to find. Kyabje Trijang Dorje Chang said of him, “We are exactly the same”, and Domo Geshe put his Monasteries in Kyabje Trijang Rinpoche’s care before he passed on. The 13 th Dalai Lama praised him as Je Tsongkhapa incarnate. Both the 13 th and the 14 th Dalai Lama praised Dungkar Monastery’s oracle, through which they obtained very valuable advice in difficult times.

This prayer shows beyond the shadow of a doubt the enlightened origin and the “holy mind” of the King Protector as seen by His Holiness. No “ghost” can come from Tushita and Kechara, Maitreya and Vajrayogini’s pureland. No “ghost” can cause you to “soar the path of immortal liberation on unified wings of Sutra and Tantra”!

Seeing this, we think it is safe to conclude what this conflict is not about. And who knows, maybe it is not a conflict at all, except in our conflict-hungry minds that can’t stand the notion of interdependence and cause and effect?

Lifted from Dorjeshugden.com

 :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 21, 2010, 04:04:08 pm
Offerings, Praises, Fulfillment and Requests to the Dharmapala Dorje Shugden by Kyabje Dragri Dorje Chang

Hum
Lobsang Dragpa, essence of the ocean of mandalas,
Three precious yidams’ mandala attendants,
Especially the principal of the potent dregs,
Dorje Shugden and retinue consider me.
Recklessly drunk from the three poisons,
Accumulated downfalls by nature and transgression
The limits of faultless precepts and commandments,
With an ailing and repenting mind I confess.
Pervasive guru present in the 10 directions,
Peaceful and wrathful Yidams established by the Jina,
Oath bound protectors of the Secret Vehicle,
From my heart I lay bare all samaya transgressions.
Displeasing, disrespect, reproach and wrong view toward
The Glorious Guru Vajradhara,
In the presence of the Yidams and Protectors having the wisdom eye,
I confess all lack of faith.
Especially to life ruler of the Dregs,
Forgotten, broken and inferior offering tormas,
To the protector performing the four activities
I confess all broken thanksgiving service tormas.
Carelessness of what ought to be accepted and rejected,
The root and secondary [precepts] of body, speech and mind,
To the listening protectors and retinue,
With a regretful mind I confess these faults.
Primordial, naturally pure Dharmakaya,
Free from all conceptual elaboration,
May all faults written with the pen of conceptualization,
Be purified within the sphere of emptiness.

Concludes the short prayer to Lord Dorje Shugden.
This is the confessional prayer section taken from Dragri Dorje Chang Jetsun Gyatso Thaye’s (Sera Je college) longer work called Treasury of the Four Activities:

Lifted from Dorjeshugden.com
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 23, 2010, 07:59:05 am
http://www.youtube.com/watch?v=JcRT7H5p5A4&feature=player_embedded

 :pray:
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on September 24, 2010, 04:32:32 am
Biography of a Dorje Shugden oracle.

Autobiography of His Eminence Choyang Duldzin Kuten Lama


 This is a story how a common nomad boy became an Oracle Lama, a high position in the Tibetan hierarchy, and how he served his countrymen in difficult times in Tibet and in refugee camps in India. His Eminence’s presentation is a unique contribution to the documentation of Tibetan modern history.



Foreword by Choyang Kuten (1917- 2002)

The following account is a response to repeated questions asked of me and it is my sincere wish that what I have said will be truly understood.

Apart from that, at present in this wide world, there are many biographies said to be mine, told independently for whatever reasons great or small, among which are several which are discordant with the real story. Thus keep this account at the heart of your memory.

- Choyang Kuten 1988

Region of birth and childhood

First of all I shall explain in a few words about my native country, Tibet. Tibet is divided into four major provinces. I was born in U-Tsang province, in Toepa region which is in the western part of Tibet. My birthplace is Khele, a village whose name means ‘corner of the mountain’. It is near a larger town called Yenchoetenkar. My mother’s name was Lhagpa. In Tibet there was no tradition to record the date of birth except for aristocratic families or high lamas. I was born in Earth-Sheep year 1917, 15 Rapchung, according to Tibetan system. I was born on Tuesday (Sa Migmar), so I was called Migmar Tsering, my original name.

At seven I was admitted to a large monastery called Ngamring. There were three main monasteries in my native region; Lhatse, Ngamring and Phuntsog-ling. All were part of Tashi Lhunpo Monastery. I studied there until I was thirteen, going through all the basic training and rituals of that monastery. At thirteen I went to see my parents during the vacation. My parents were nomadic farmers so they travelled like merchants. I joined them on a merchant journey to Phagri.

Phagri Monastery

Phagri is a very strategic area, only an hour’s journey from Bhutan. It is also close to India. In that area was a monastery which was a branch of Shartse Collage that had been established by Geshe Palden Tendar. He was a great scholar and practitioner who came second in his final examination above thousands of other monks. After his arrival in Phagri he established the monastery, and engaged tantric retreats. On arrival in Phagri I left my relatives to join this monastery.

It was the custom of a monastery of another tradition in that area to receive geshes from upper Tantric College every three years, and so Geshe Palden Tendar came to Phagri. At the end of his three years Geshe Palden Tendar did not leave, but stayed in the area to benefit all beings there. He established a monastery and built a retreat hermitage in the mountains, engaging in Yamantaka retreats many times. It is through his activities and those of Dromo Geshe Rinpoche that the Gelugpa tradition was established in this remote part of Tibet. The dharmapala of both Dromo Geshe Rinpoche and Geshe Palden Tendar was Gyalchen Dorje Shugden, the Vajra Mighty One.

[NOTE: Dromo Geshe Rinpoche is an extremely eminent lama. You can read more abouthim in the famous book ‘The Way of the Whie Clouds’ by Lama Anagarika Govinda]

The influence of these two great lamas reached India, to Darjeeling and Kalimpong, for example. Dromo Geshe Rinpoche left messages placing all responsibility for his monastery with Trijang Dorje Chang (1901-1981), who later became tutor to the present Dalai Lama, and also with His Holiness the Thirteenth Dalai Lama. He also gave instructions for how his body should be treated and how the stupa containing his relics should be built. Kyabje Trijang Dorje Chang came to Phagri to fulfil these instructions and from that time many lamas came to the area to teach.



Therefore the flourishing of the Gelugpa tradition in these areas is due to the kindness of Dromo Geshe Rinpoche, Geshe Palden Tendar and Kyabje Trijang Dorje Chang.

Generally, all monks studying in the two tantric colleges belong to one of the ‘Three Great Seats’. Geshe Palden Tendar belonged to Ganden Shartse College. Due to the requests of local people he engaged in intensive retreats in the Phagri area and then built a monastery with a large Maitreya statue. He also obtained copies of the Tibetan Canon. On the advice of His Holiness the Thirteenth Dalai Lama, he gave this monastery’s administration to Shartse College. They sent a geshe every three years to run the monastery as an abbot.

Geshe Palden Tendar was held in high esteem in that province. He was constantly consulted by lay people and by the monks of the monastery. He personally gave me instructions to look after my body and health carefully, and left instructions to elder monks to care for me because I could prove to be of benefit to beings in the future. I remained in that monastery from the age of thirteen to seventeen. Sometimes I moved to Dromo Geshe Rinpoche’s monastery for climatic reasons.

The incident at Bodh Gaya and its consequences

At the age of seventeen I went on a pilgrimage to Bodh Gaya in India with my two friends. There were about three hundred monks in Bodh Gaya at this time because it was winter in Tibet yet warm in India. We all made an elaborate offering in front of the main stupa in Bodh Gaya. During this offering I lost consciousness and when I regained consciousness I found that it was deserted around me. There was a commotion and I saw some blood on the ground. I asked someone what had happened. They did not know, and suggested that it had been an epileptic fit or possession. There had been a violent movement of the body which had caused me to hit my nose on the ground.

After that experience I returned to Tibet but whenever I had some leisure time spontaneously I had this terrible experience of a fit of unconsciousness – at Kalimpong for example. When I returned to Phagri everyone expected the cause to be the Dharmapala Dorje Shugden. I was afraid that it was a harmful spirit, even the Dharmapala announced himself many times. Another reason why it was thought to be the Dharmapala is that this region has two major divisions – the upper part is Gelugpa, the lower part is Kagyupa. But Phagri itself has many traditions and Dharmapala Dorje Shugden is protector to all families there, irrespective of their traditions. [That doesn’t sound very sectarian…ifhe wasn’t a protector, would he help everyone?]



Because this experience was so disturbing to myself and others, it made me feel alienated from the monastic community. It was really a difficult situation. So in order to determine whether it was the Dharmapala or a harmful spirit or an illness, the monastery wrote to Kyabje Trijang Dorje Chang. He advised me to go to Lhasa. So I left Phagri to walk to Lhasa with two monks and one horse for the matter to be decided at Ganden Shartse.

Since Phagri Monastery belonged to Shartse College, Kyabje Trijang Dorje Chang did observations and requested other lamas such as Purbuchok Rinpoche and Kyabje Ling Rinpoche (1905-1983), who later became the tutor to the present Dalai Lama, to do such observations also, in order to determine whether it was the presence of the Dharmapala. I was placed in the care of Kyabje Song Rinpoche at Ganden. I had to engage in many purification practices including recitation of 100 000 name mantras of Lama Tsongkapa. Kyabje Trijang Dorje Chang said if all these preparations were done then some signs could show. There were many other oracles of the Dharmapala in Tibet at that time. Observations were also made with the most famous of these at that time, Puti Khangsar Kuten.

The requests for the observations were made by Shartse College headed by Kyabje Trijang Dorje Chang. At one time I was taken to the oracle at Phuti Khangsar. A small throne was set up there for me. When the Dharmapala manifested he offered me a silk scarf and his own tea. He stated that I was an oracle for a manifestation of the Dharmapala and said that if I fulfilled all the requirements then I could prove very beneficial to beings in the future. However there was some doubt expressed as to the suitability of the place. At that time I thought that this referred to Phagri but now I believe it referred to Tibet itself.

Afterwards further observations were made privately by Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche at Kyabje Trijang Dorje Chang’s house in Lhasa. I was made to go into a trance and the questions were answered in a way that impressed these high lamas. They felt that if I kept well I could be of great benefit to beings in the future.

I was also taken possession of by the dharmapala of Shartse Monastery, called Setrap (the wrathful form of Buddha Amitayus). Both Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche decided that a final observation should be done by the high lamas to determine my authenticity. The high lamas included the Radeng Regent, Phuchog Jamgong Rinpoche, Kyabje Tadak Rinpoche, Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and Trukhang Puti Khangsar Dharmapala. The final examination was made in front of all the monks of Shartse College (the year was 1939). The total number of monks at Shartse College at this time was over two thousand. Prior to this ceremony there were seven days of intensive purification practice. As part of the ceremony slips of paper were rolled into pills, one saying that the possessing being was Gyalchen Dorje Shugden, another saying that it was a being who could not gain rebirth from bardo (intermediate) state. There were another three slips of paper rolled into pills for the Dharmapala Setrap. When I went into trance I was offered the first set of pills. I immediately took and ate the one referring to the Dharmapala Dorje Shugden. The same test was made of the Dharmapala Setrap. At that time I threw the other two pills away and pointed to the one left – the one referring to Dharmapala Setrap. Up to that point I had still not been convinced, but this was the final and conclusive test. I was then approved of as an oracle of the two dharmapalas, Gyalchen Dorje Shugden and Setrap.

So, the authenticity of the oracle was tested by rigorous means. I had had to suffer many uncertain years from the age of seventeen to twenty-one, from my first moment of spontaneous possession in front of the stupa at Bodh Gaya. I passed through all my tests, being cared for by Trijang Dorje Chang. I had to perform many purification practices, some in front of the stupa of Je Tsongkhapa. Finally my authenticity was proved in front of thousands of monks and scholars. Such rigorous testing had never happened before to any other oracle of Tibet. [Why? Worth investigating] Amongst the most important incarnate lamas involved in these investigations were Kyabje Trijang Rinpoche and Kyabje Song Rinpoche. Of the many high lamas and scholars who were involved only Lati Rinpoche and Kyabje Zimey Rinpoche remain although of course, Kyabje Trijang Rinpoche has since reincarnated and been recognised again.

I felt the final test to be a turning point in my life. When first entering the hall I had doubts about the authenticity, and so did many other monks, because once in trance whatever happens is without any control on my part. I have no knowledge of the possessing spirit. I was afraid of what would be my fate if I was disproved. Also there was the presence of so many scholars from that great university that worried me.

Kuten Lama, The New Oracle




When the authenticity was proved there were the recognition ceremonies to be done. Offerings were made to me, including tea and scarves by the officials of the monastery. I was offered a secretary and an assistant – altogether seven people to attend my needs. From now on I was to hold the status of oracle, a high position in Tibetan society.

I then returned to Phagri monastery. When I left Phagri it was with two others and one horse. Returning to Phagri I had many attendants, horses and provisions. In Phagri I was received by high officials of the monastery and the lay administration. There was such a celebration, people could not see me for weeks.

Up to the point of my final approval as the Oracle of the Dharmapala I was called by my earlier name Yonden Phunsog. I was then called Kuten Lama, the Tibetan name of the medium of the Dharmapala.

Up to 1950 I remained in Phagri as the well-known oracle of the monastery there. I also served as the oracle of the Dharmapala for laity who sought assistance. In addition, I travelled to Lhasa on the invitation of high lamas and Tibetan aristocratic families. I also had contact with other Tibetans living outside Tibet, in Kalimpong and so on. So that is how I had contact with more and more people who then had a connection with the Dharmapala Dorje Shugden.

The difficult 1950?ties In 1950 Tibet lost Chamdo to the Chinese, and there were border conflicts. His Holiness the Dalai Lama left Lhasa to go to India but stopped near the frontier, thinking that a negotiated settlement with the Chinese was possible. At that time I was near Lhasa meeting with the famous Geshe Samdrup Rinpoche, who was my root guru. Tibetan officials then asked me to remain in Lhasa. Due to the uncertainty of times, instructions from the Dharmapala and from high high lamas were much needed.


I considered that the only purpose of the Dharmapala is to benefit sentient beings and to help their lives, so I felt that if I remained in Lhasa I might be able to contribute something to Tibet as a nation and to the Tibetan people. I was given a choice of two monasteries to stay in. One was really isolated, the other more accessible, so I chose the latter monastery, Chokor-Yangse. That is how I got the name Choyang Duldzin Kuten. Choyang is the short form of Chokor-Yangtse Monastery, and Duldzin is the peaceful form of the Dharmapala. High lamas at this difficult time sought clearer answers to their questions, so they requested more invocations of the peaceful aspect rather than the wrathful form of the Dharmapala. Up until then I was only taken in trance by the wrathful aspect, especially during the New Year ceremonies. So from that time I was known as the ‘peaceful’ (Duldzin) Kuten Lama. ‘Kuten’ means the body that holds the Dharmapala.

After 1950 I remained in Lhasa although the situation was tense. There were many restriction on oracles but I continued as the oracle because I could prove beneficial to many people in this way, fulfilling, the wishes of Tibetans seeking assistance. I was able to contribute to many people fleeing successfully to India during this time.

The Escape to India

In 1959 the situation became so bad that Tibet was threatened as a nation. His Holiness the Dalai Lama then left for India and we followed him into exile. I managed to escape along with Zimey Rinpoche, who also has a special relationship with the Dharmapala. Kyabje Zimey Rinpoche served as a guide and teacher to many Tibetan officials and he himself worked in the government administration education programmes. Due to this activity he was wanted by the Chinese very badly. We fled along with a family who had a close relationship with the Dharmapala and Kyabje Zimey Rinpoche. Their name was Chushur Samkar. They had great wealth in Tibet, both land and livestock, but upon the instructions of the Dharmapala and Kyabje Zimey Rinpoche they left everything behind. There were twelve members of the family together with Kyabje Zimey Rinpoche and his three attendants in addition to myself. We all escaped together.

Although our escape should have been very difficult due to the size of the family, with the children and elders slowing our party down, the opposite was the case. We constantly consulted Kyabje Zimey Rinpoche for advice. Also, whenever we sensed danger, although we might be travelling, we invoked the Dharmapala asking for directions. In this way our journey was very smooth.



The Buxa community

North India

Finally we reached Buxa in northern India. There we met a Tibetan official called Phala Dronyer Chenmo. At his home he requested Kyabje Zimey Rinpoche to join the Tantric College re-established in Dalhousie. The Chushur Samkhar family was also sent to Dalhousie to a home for displaced people. I was left behind because I was not counted as a lama or an old person. So I stayed in Buxa with about 1500 monks from all traditions, not only Gelugpa.


I stayed at Buxa for ten years at the request of the officials of His Holiness and served as an oracle. Whenever there was a major decision to be made I was consulted, irrespective of any tradition posing the questions. I also served as a representative at many conferences in New Delhi and Dharamsala during this time.

When we first moved to Buxa I did not have many friends but the provisions provided by the Indian Government were abundant and sufficient for livelihood. Gradually I developed friendships with many people. I received many invitations from friends to live with them, because they thought that I had problems with my health at Buxa. However I decided that it would not be fair to leave Buxa community when rations were decreasing. It was getting very hot and the situation was deteriorating there. I thought it would not be appropriate to stay when it was fine but leave when it got difficult, so I carried on with my friends, the other monks, until we all left for a Tibetan Rehabilitation Centre in South India.

South India

When the Buxa community moved to South India, I moved with them despite invitations from my relatives to live with them in Mussoorie and Dharamsala in the north of India. They told me that the life in South India would be hard with field work in the heat. But I decided to stay with the Buxa community. It would not have been fair to leave with them. So since that time I have lived here in South India, serving the community as an oracle.

But I did not remain only as an oracle. I served as a sort of secretary of the monks’ society of about 600 monks who came south. There are monks from the four traditions included in this society. I was appointed by election not just because the monks thought I was well educated or efficient but also because, as I am an oracle for the Dharmapala, many people believed in my honesty and my good motivations to help other people. Also, because I am an old Tibetan, people belived in my honesty. This is how I was appointed Secretary of the Co-operative Society.

At that time the structure of the Co-operative Society was such that it depended on the assistance of the Indian government. The settlement itself was poor so every decision had to be made with the Indian administrator responsible. I took my responsibilities for these decisions as my most important activity, and left my duties as the oracle as a sort of side activity. Because of my honesty and contribution to the community I was acknowledged both by the monks and by the Indian official himself. He also offered me a certificate saying that my contribution to the community was very valuable. He offered me a site (which is now the Rest House for Shartse College) and a house for me there. He also wanted to provide me with a livelihood by giving me a well-bred cow. This was given in a special ceremony in front of the other monks of the community here. This official was Katarbe. He acted as the officer for the Indian government for eight years after establishing the community in the Mundgod area.

During my tenure as Secretary I worked very hard for obtaining the funds for the monks’ quarters, not only for Ganden but also for Drepung, and the Nyingma and Sakya monks as well [that doesn’t sound very sectarian]. About sixteen quarters have been built, housing twenty monks in each building. Also two good committee halls have been built. In addition many cattle and two tractors were provided. All of these were provided by my appeals to the Indian government for help for funds and for special projects that were recommended strongly by the resident Indian officer here at the time.

In August 1973 I resigned as Secretary of the Co-operative Society but my service was not only confined to the monastic community here alone. I was also appointed to head the regional subcommittee of the Tibetan Freedom Movement, and I was their Vice-President in the Mundgod area.

During my tenure as Vice-President of the R.S.T.M., I took the heavy responsibility of announcing to the Tibetan public in Mundgod the various speeches given by his holiness the Dalai Lama and other official announcements. The Assembly of Tibetan People’s Deputies has given me a certificate for my work. In short, I have been engaged in this active public life, not just living as an oracle. I have tried to contribute as much as possible in many different ways because the situation of the Tibetan Community is very weak. All the responsibility has fallen on His Holiness alone, so I thought it was very important for each individual to make as much contribution as they could.




My companions who escaped to India with me have also contributed greatly to the cause of the Tibetan community. Kyabje Zimey Rinpoche has made great contributions to Tibetan education. When Tibetans first settled in India there was a need for schools, for textbooks, and for teachers adapted to the modern way of learning. All these activities were guided and performed by Kyabje Zimey Rinpoche. Also the Chushur Samkhar family have contributed much. They have only one child born in India. Their other six children have all grown up and are actively working in the service of the Tibetan government, fulfilling the wishes of His Holiness. So it is my personal experience of the evidence of the power of the Dharmapala that if you have a special relationship to the Dharmapala, a close connection with your spiritual guide and you keep commitments purely, then your life is very different from that of an ordinary person.

The re-establishment of the monastic education system outside Tibet (in addition to the lay education system) has come about. It is both sad and unfortunate that such high lamas as Kyabje Trijang Dorje Chang, Kyabje Ling Rinpoche and Kyabje Song Rinpoche have passed away. It is, however, a matter of great consolation that the reincarnations of some of these outstanding high lamas (“H. H. Kyabje Trijang Rinpoche”) have already come. This is certainly a source of tremendous hope for the future.

Text © 1989 Choyang Kuten Lama
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Yeshe Zopa on September 24, 2010, 11:37:01 am
Here is the life story of one of the most influential teachers of the 20th Century.

Pabongka Rinpoche, a Dorje Shugden practitioner whose attainments speak volumes about the effectiveness of the practice:

http://www.migtsema.com/blog/?p=599
Title: Re: The Dharma Protector Dorje Shugden.
Post by: Caz on January 29, 2011, 04:39:03 am
Advise from Zong Rinpoche.

http://www.youtube.com/watch?v=CDH92hYX314&feature=player_embedded
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