The lamas, monks and nuns of the Gelug lineage work hard to bring the teachings of Lama Tsongkhapa to the masses. They also bring along the practice of Dorje Shugden. Why this particular Dharma Protector? This is because Dorje Shugden is the uncommon Protector who arose to protect the teachings of Lama Tsongkhapa. Specifically, he arose to protect Lama Tsongkhapa’s explanations of the Prasangika Madhyamika teachings (Middle Way Philosophy), first taught by Nagarjuna.
In reality, Dorje Shugden is none other than Manjushri, the Buddha of Wisdom, arising in the form of a Dharma Protector to easily connect with sentient beings during this degenerate age. He is also the incarnation of Tulku Drakpa Gyaltsen, a high Lama from the Gelug tradition. Thus, Dorje Shugden is able to give teachings in order to propagate and protect the pure teachings of the tricosmic master, Lama Tsongkhapa.
So, how can a Dharma Protector give teachings? Dorje Shugden has the ability to take trance of highly trained oracles. Through these oracles, Dorje Shugden is not only able to give advice and teachings but also bestow blessings and healing.
One such trance was held during the Losar festivities in 2013. During this trance, peaceful Kache Marpo, speaking on behalf of Dorje Shugden, gave a teaching on the mind. He spoke extensively on the nature of the mind, especially how our body and speech are nothing but a reflection of the mind. For example, if we are calm, our speech and actions will likewise be calm.
Dorje Shugden also taught that ignorance is the root cause of our suffering, obstacles and fears. Dorje Shugden went on to give advice detailing what we have to do to overcome our afflictions of ignorance and how we can harness the power of the mind to overcome negative emotions, ultimately subduing our negativities.
Dorje Shugden also gave advice for the people of mainland China, specifically. They were reminded of their karmic affinity with Dorje Shugden, and that Dorje Shugden is, in nature, the same as Manjushri and Yamantaka. They were also told that the mainland Chinese can achieve much with diligent practice.
A Losar Teaching by the Protector Dorje Shugden
Date: 11 February 2013 (First day of Losar)
Location: Gadenpa Buddhism Centre, Taoyuan, Taiwan
Oracle: Venerable 7th Panglung Kuten, taking trance of Peaceful Kache Marpo
Translator: Huang Yi-Yan (Tibetan to Chinese)
While China and Tibet celebrate the New Year together, I would like to wish everyone Tashi Delek. Most importantly, we must always believe in the Dharma, wish for the Dharma and respect the Dharma.
Whatever degenerations there are in the world, the root of all these is ignorance; you taught that it is dependent origination, the seeing of which will undo this ignorance. There is so much sadness, obstacles, difficulties and sufferings in this world. And the root of all these is our ignorance. Sometimes when everything is smooth, when life is good, we feel happy, yet when we face difficulties and setbacks, we suffer. This is the nature of samsara.
The root is ignorance, and the nature of our mind is pure. It is clarity since the beginning, therefore it is without fault. However, due to our defilements, much phenomena has arisen. The root cause of sufferings is ignorance, so observe our mind: if the mind is peaceful, the body will also be peaceful; both body and mind become stable. If the mind is not peaceful, the body will not be peaceful as well. This is how these two relate with each other.
All fears and immeasurable sufferings arise from our mind. After seeing the reality, I give this teaching.
Whatever we are facing in this world, our fears, our endless sufferings, all come from our mind and nowhere else, and this is said by Lord Buddha himself. Therefore, “to subdue our mind is to subdue everything”. All the 84,000 teachings of Buddha are to subdue our afflictions. Once we can subdue our mind, all of our sufferings and fear will be subdued.
As a conclusion, if the mind is not subdued, subdue it; if the mind is not peaceful, pacify it, only then will our Dharma practices become meaningful. When we are practising Dharma, we of course need to do our sadhanas, recite prayers, do our prostrations, circumambulations, etc. to collect merits as well as to clear our obstacles. However, most importantly, we need to subdue our inner demons so that our practice will become meaningful. Pretending we are doing sadhanas and closing our eyes and visualising may seem like we have an altruistic mind, yet if we have all kinds of negative thoughts, it defeats the purpose and won’t bring us any benefit.
Therefore, whatever it is, the most important thing is to subdue our mind. We have to think that: ‘Dharma’ is the teaching given by Buddha as a method to subdue our mind. We need to put in effort to subdue our mind, day after day, and after months and years of practising, we will see the actual benefit.
The essence of Dharma is Emptiness. The core of ultimate truth and conventional truth lies in ultimate Bodhicitta and conventional Bodhicitta. It is very difficult to realise Emptiness. It is very difficult to generate Bodhicitta in this continuity too. However, we still need to make these the core of our practice, and try our best to generate Bodhicitta. And when it arises, do not let it decline, but increase further, then it will bring us great benefit.
I do not have to say more, just follow what I mentioned above, contemplate and integrate it into your mind. There will be auspicious signs should your practices bear fruit.
Especially for mainland practitioners:
Being devoted to and propitiating the Great Protector comes from your past lives’ karmic connections and aspirations. The Great Protector is, in nature, the emanation of the Great Manjushri and Yamantaka; we should see them as one when we do our prayers. Similarly, we should be diligent in our practice, recite Mani mantra and Migtsema as much as we can, then we can gain wisdom, compassion and power without much effort. If we are committed to our practice by collecting merits and clearing the obstacles, we will gain good results.
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