Dorje Shugden’s heavenly abode (mandala) is a three-storey palace that is manifested from his enlightened mind. When we engage in the practice of this enlightened Dharma Protector, we invoke upon Dorje Shugden and his full 32-deity entourage, which correspond to the 32 deities of the Tantric Buddha Guhyasamaja’s body mandala. Thus, it is important to understand the different elements that make up Dorje Shugden’s divine mandala and to be able to visualise this clearly in our daily meditations and practices.
Dorje Shugden’s Five Families
Dorje Shugden resides on the palace’s ground floor in five different forms. His principal form is Duldzin who rides on a snow lion. Alongside the principle form are his four other emanations and all five are known collectively as ‘Dorje Shugden’s Five Families’.
The five forms are the manifestation of Dorje Shugden’s five aggregates; each aggregate manifests as an individual form. This is akin to a person putting on different uniforms for different tasks. For instance, one can put on a policeman’s uniform to represent the law, a doctor’s outfit to represent the medical profession and so forth. Therefore, Dorje Shugden wears five different ‘uniforms’ simultaneously in order to perform the different enlightened activities.
Each of Dorje Shugden’s five forms also corresponds to the Five Dhyani Buddhas – Amitabha, Akshobhya, Vairochana, Amoghasiddhi and Ratnasambhava – and each represents an aggregate that has been purified of a particular delusion. Therefore, the inner purpose of each form of Dorje Shugden is to remove obstacles pertaining to each aggregate.
Duldzin Dorje Shugden
The principle deity is Duldzin and he is named after his previous life, Duldzin Drakpa Gyaltsen, the Holder of the Vinaya who was one of the eight main disciples of Lama Tsongkhapa. He wears the golden domed hat of a travelling lama on his head and is attired in the three sets of robes of a fully ordained monk.
In his hands, he holds a meandering wisdom sword and the heart of the enemy (symbolising the uprooting of ignorance), and carries a taming hook in the crook of his left arm. He rides upon a snow lion symbolising his great fearlessness.
Duldzin is the manifestation of the aggregate of consciousness or the Buddha Akshobhya and therefore, he counters anger and hatred. He bestows wisdom and clears all inner and outer obstacles.
Shize Vairochana Shugden
Shize, the pacifying form of Dorje Shugden appears as a radiant prince with a semi-wrathful smile. In his right hand, he holds a ritual arrow tied with a mirror and in his left hand, he holds a noose. He is white in colour and wears flowing white silk robes, a golden turban and rides the King of Elephants.
Shize is the manifestation of the aggregate of form or the Buddha Vairochana and therefore, he counters ignorance. He purifies our negative karma and heals by pacifying serious illnesses and natural disasters.
Gyenze Ratna Shugden
Gyenze, the increasing form of Dorje Shugden holds a long-life vase with the branch of a wish-granting tree skywards in his right hand and a bowl filled with jewels in his left. He is sometimes depicted with a taming hook and victory banner in the crook of his left arm. He is yellow in colour and wears princely yellow robes and rides a golden palomino horse.
Gyenze is the manifestation of the aggregate of feeling or the Buddha Ratnasambhava and therefore, he counters pride and miserliness. He increases life force, wisdom, inner and outer wealth, and all that is meritorious.
Wangze Pema Shugden
Wangze, the controlling form of Dorje Shugden is blood red in colour and has a semi-wrathful and flirtatious expression. He holds a taming vajra hook in his right hand and a jewelled noose in his left. He wears red silk robes adorned with flowers and rides upon a turquoise dragon.
Wangze is the manifestation of the aggregate of discrimination or the Buddha Amitabha and therefore, he counters desire and lust. He brings about peace of mind and helps to tame very difficult people and turn negative situations around.
Trakze Karma Shugden
Trakze, the supremely wrathful form of Dorje Shugden is dark red in colour and has an extremely wrathful appearance. He holds a huge sword in his right hand and clutches a bleeding heart in his left. He is dressed in black silk garments and rides upon a powerful Garuda.
Trakze is the manifestation of the aggregate of compositional factors or the Buddha Amoghasiddhi and therefore, he counters jealousy and fear. His practice is especially efficacious in overcoming powerful and life-threatening obstacles, violent and volatile living spaces and huge obstacles for both spiritual and secular endeavours.
The Retinue of Dorje Shugden
Dorje Shugden’s entourage – the Nine Mothers, the Eight Guiding Monks and the Ten Youthful and Wrathful Attendants – is also manifested from his mind. Taking on various appearances and forms, they surround Dorje Shugden’s Five Families and perform specific functions in relations to the practitioner’s spiritual path in general and practice of Dorje Shugden in specific.
The Eight Guiding Monks
The eight fully ordained monks are dressed in saffron robes and wear various monastic hats including the golden domed hat, the pandit’s hat, the yellow hat, the split meditation hat and so forth. Each carries various items of monastic practice such as the monk’s staff, a begging bowl, a Dharma text, the ritual implements of vajra and bell, the khatvanga Tantric staff and so forth.
The Eight Guiding Monks assist practitioners by removing obstacles and creating favourable conditions for the holding of vows and the growth of the Dharma. In particular, they assist sincere disciples in the practice of Sutra.
The Nine Mothers
The nine beautiful celestial maidens, also known as dakinis, are dressed in heavenly silk garments. They wear the eight jewellery pieces and carry the five objects of desire.
The Nine Mothers allow us to develop control over the four elements within our body and the five senses. In particular, they assist sincere disciples in the practice of Tantra in order to gain Tantric attainments through higher meditations.
The Ten Youthful and Wrathful Attendants
The ten youthful and wrathful deities take on the appearance of warriors who are of Chinese, Mongolian, Nepalese, Tibetan, Kashmiri and Bengali origin. They have a variety of facial expressions ranging from smiling to wrathful and carry various sharp weapons in their hands.
The Ten Youthful and Wrathful Attendants help practitioners avert inner and outer obstacles. In particular, they assist sincere disciples in keeping their commitments to their spiritual guides.
The Great Ministers of Dorje Shugden
Standing guard at the gates of the mandala are the two great ministers of Dorje Shugden, Kache Marpo and Namkar Barzin. These two oath-bound Protectors have entrusted their lives to their king, Dorje Shugden and they perform duties similar to that of a minister assisting their king in governing the kingdom. Both are not emanations of Dorje Shugden but are Dharma Protectors in their own right.
The Dharma Protector Kache Marpo is an emanation of the Buddha Hayagriva. Since Dorje Shugden came into existence, this enlightened being bound himself willingly to Dorje Shugden and became his main minister. Although fully enlightened, Kache Marpo manifests as a tsen spirit similar to the Dharma Protector Setrap.
Just like Setrap, he possesses three eyes that symbolise his ability to see into the past, present and future at the same time. His wrathful expression symbolises his great compassion and concern for the sufferings of sentient beings. He wears leather armour with five banners of victory fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a powerful spear.
Scriptural evidence links Kache Marpo to Tsiu Marpo, another Dharma Protector who is the head of the Seven Blazing Brothers, and Kache Marpo is considered to have once been a part of these seven brothers. The tale of the origins of The Seven Blazing Brothers tells of Tsiu Marpo who was once a man by the name of Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was wrongly accused to be a threat.
In a witch-hunt, a mob hunted him down and the king blinded by fear, decapitated him. The various parts of his body – his flesh, bones, heart, fluids and so forth became the Seven Blazing Brothers of which Tsiu Marpo is the chief.
Namkar Barzin is an unenlightened Dharma Protector bound by oath to be the minister of Dorje Shugden. He has three eyes, gnaws upon his lower lip, holds a skull cup filled with blood in his left hand and wields a sword in his right. He wears the robes of an ordained monk and rides a mythical mount called a qilin.
Namkar Barzin arose in the 1920s. When he was alive, he was a hot-tempered Mongolian Geshe. At that time, he had just returned from a pilgrimage to the Buddhist sites of India. On his way back to Lhasa, he stopped to visit Dungkar Monastery where he suddenly became very ill. As the Lama of Dungkar Monastery, His Eminence Domo Geshe Rinpoche was away, Umze Sherab requested the Geshe to stay on to recover from his illness. However, the Geshe insisted on continuing his journey because he wanted to return to Lhasa in time for the Monlam prayer festival.
On the journey, his health degenerated further in the rough weather and he passed away along a steep road to Phari. As he lay dying, he engaged in meditative death practices. Several local shamans came across his body and, thinking that he had passed away, performed the last rites for the Geshe which had an adverse effect on his death meditations. To make things worse, some local herders made fun of his corpse. Angered, the Geshe arose as a ferocious raging spirit.
Not long after, the herders and their livestock died one by one under terrible circumstances. They all had expressions of fear on their faces as if they were killed by the unseen. Even the shamans were not spared and died under similar circumstances. One of them actually fell into a trance before dying and uttered strange noises while holding out his hand with four fingers outstretched. The spirit had revealed the number of victims on whom he sought vengeance.
People tried various means to appease this ferocious spirit but nothing worked. Finally, someone reported all that was happening to Domo Geshe Rinpoche. The Lama quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden.
Then, Domo Geshe Rinpoche installed Namkar Barzin as the Protector of Tromo and Dungkar Monastery. A shrine to this Protector was built and soon after, the monastery’s oracle began to take trance of Namkar Barzin and offer advice concerning the monastery. Prayers and liturgies were composed to propitiate Namkar Barzin as a Dharma Protector in his own right.
The Upper Levels of the Divine Palace
On the first level resides the swift and powerful Protector Setrap Chen together with his own entourage. Setrap is an older Dharma Protector who is closely related to Dorje Shugden. Dorje Shugden’s previous incarnation was Lama Loden Sherab who brought and established Setrap’s practice in Tibet by establishing Setrap as the Protector of his monastery, Sangphu. Later, when high Lamas tried to destroy Dorje Shugden with deadly rituals because they thought he was a raging spirit, Setrap manifested several visions to distract the Lamas from completing their rituals, thus allowing Dorje Shugden to escape.
Setrap’s true nature is that of Buddha Amitabha but he emanates in the form of a Dharma Protector to benefit sentient beings. Thus it comes as no surprise that the top level of the divine palace is the residence of Buddha Amitabha, because he is the original nature of Setrap.
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Hello, is the mantra for Control as found in the mantra-section; om benza wiki bitana washam kuru ho, the same mantra as the one in the Wangze-practice? Or is this mantra for Control for another form or Dorje Shugden?
Yes the "control" mantra of Dorje Shugden is the same as in the Wangze practice. This is because Wangze is the control form of Dorje Shugden. He manifested in the form of Wangze with the primary function to "control". Even though Dorje Shugden has many types of mantras, this one corresponds to a particular form of Dorje Shugden, and that is the function of control. You can recite this prayer by visualising Dorje Shugden in his normal appearance or in the form of Wangze. If you are engaging in the Wangze practice however, then you should obviously visualise Wangze when you do the practice.
In general, the Buddhas have four types of enlightened activity. These are pacifying, increasing, controlling and wrathful. Both the mantra and the practice of Wangze belong to the "control" aspect. You can read more about Wangze's practice here:http://www.dorjeshugden.org/practice/dorje-shugden-wangze-for-power-and-influence
I need help for my son who has leg pain from last 12 yrs. we have got scan mri and all tests done but got no help. he says he will kill himself since its unbearable, recently someone said its black magic done on him. which puja/ prayer centre of buddhists do you suggest me to take him to. kindly help me urgently.
Thanks and regards
I am very sorry to read about the problems you are going through. If you suspect that this is because of black magic, please engage in the practice of Trakze or better to get your son himself to engage in the practice if he is able to. Here is a link to the practice:http://www.dorjeshugden.org/practice/dorje-shugden-trakze-to-dispel-black-magic-spirits. The prayer text is included in the post, just click on the link and you can download the text. Even though he looks very wrathful, this is because Trakze arises from Dorje Shugden's compassion to help us. This is one of the most effective methods that i have come across to deal with black magic. Please read the post carefully and engage in the practice diligently. If the pain is really from black magic then it will help for sure.
You can also sponsor a Trakze puja here: https://www.vajrasecrets.com/trakze-puja-fund
Or a Medicine Buddha puja here for healing, health and wellbeing: https://www.vajrasecrets.com/medicine-buddha-puja-fund
I hope this helps. Please write back with more information if you need to so we can give more advice if needed.
i am unable to find the place and date of birth of Dorje Shugden. Some information about Dorje's background would also be interesting. Thank you.
You can find out about the origin story of Dorje Shugden by following this link: http://www.dorjeshugden.org/overview/the-origins-of-dorje-shugden. The page explains how Dorje Shugden arose as a Dharma protector. Thank you.
And was wondering if it would be possible to camp on your land for the night? We plan on arriving the 24th but it may change. If you do allow us to stay on your land for the night then I'll let you know if that date has changed.
I guess by us I mean my wife and our little boy (he is 2.5 years old).
I am a Buddhist but somewhat new to the practice. We well gladly help out with what ever you would like done around the temple.
Thank you very much.
Dan, Brie and Koda
Dear Dan Frye,
Thank you for your question. If you would like to visit Kechara Forest Retreat, please contact Kechara House Front Desk on: +603 7803 3908. At the moment we do not have an allocated space for camping, however we do have accommodation at Dukkar Apartments, which would be better suited to your needs since you have your little boy with you. Front Desk will be able to provide you with more information and help organize arrangements if you are still planning on visiting. We can only accommodate those who have made arrangements prior to visiting. I hope this helps.
You can read more about Kechara Forest Retreat here: http://retreat.kechara.com/. We also have meditation programmes every month, you can find more details and the dates of these programmes on the link above. I hope this helps.
Dear Ven pastor,
I am struggling really badly at work with very bad workplace politics. I have all my life go the extra mile to help others (obvious to colleagues below the authority levels) but not to the bosses.
Even now one of my supportive boss refused to reply my calls/emails for support against vindictive and malicious elements at work.
I am a simple man who just want a peaceful life. I have given up on recognition long time ago. The risks of potential loss of career is compunded by my awareness of having 2 young dependent children in my family.
I have started the purification ritual and Dharma protector but mentally it is painful and difficult to concentrate in my saddened state of mind.
Is it too late for this current problem for the purification and Dharma protector roles to make a difference? Is there anything specifically I can do to resist my superiors who are really trying to adversely impact on my profession?
Thank you for your question. I am sorry to read that you are having such a difficult time at work. It is never too late to engage in purification practices and Dharma protector practices to make a difference. They will always be of benefit. These practices help you deal with problems in life by alleviating you of negative situations. However since all that we go through in life is based on karma, some situations will take a longer time for us to see change. For example, some of the situations we are go through in life could be due to very strong karma from previous lives, therefore it takes us a longer period of time using these practices to see change. The more you practice, the more the karma will be purified causing these situations to arise. They key here to be consistent in your practice, and you will definitely see a change.
At the same time, since these situations are caused by karma, we should not add more negative karma to it. We should instead do the exact opposite, which is to be kind to and benefit others. The force of positive karma and spiritual merit can actually overcome the effects of negative karma until it is completely purified. Another method you can do, is to engage in retreats, where you engage in the practices intensively. This provides a boost to your spiritual practice and the purification of the negative karma is sped up.
In this specific case, you should continue your practices and you will definitely see an improvement in your situation. The other thing you should do is contemplate on the suffering that your superiors are going through. They act in the way they do because of their own karma and how it has affected their minds to act and behave in negative ways. Rather than be angry or annoyed at them, you should meditate on the fact that they are that way because of their own negative karma. When you develop compassion for them, because this is virtuous, this will speed up the process of the purification of negative karma. I hope this helps.
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