Before Dorje Shugden was widely practised in the Gelugpa tradition, he was enthroned as a Protector of the Sakya school of Tibetan Buddhism. The...
Before Dorje Shugden was widely practised in the Gelugpa tradition, he was enthroned as a Protector of the Sakya school of Tibetan Buddhism. If one was to examine the Sakya practice of Dorje Shugden, one would quickly realise that for more than three centuries, Dorje Shugden has been viewed as an Enlightened Protector.
In the middle of a whirling palace of black wind… is the Great King with a body red-black in color, one face two hands, the right holds a club aloft to the sky and the left a skull cup filled with blood and a human heart. On the head, a lacquer hat is placed, riding a black horse surrounded by inconceivable emanations to the Dhamapala King Shugden Tsel, together with attendants… – Sakya Kangso, based on an earlier text from the 19th Century
The evidence comes from none other than the Sakya throne holders themselves, who are the holders of the Sakya tradition’s most precious Tantric transmission – the Lamdre lineage. As stated by His Holiness Kyabje Trijang Rinpoche in his work “Music Delighting the Ocean of Protectors”, the Sakya reliance on Dorje Shugden began with the supreme Sakya throneholder, the 30th Sakya Trizin Sonam Rinchen (1705 – 1741), who enthroned and worshipped Dorje Shugden as a Dharma Protector, along with Setrap and Tsiu Marpo. These three principle protectors were collectively known as the “Three Kings” (Gyalpo Sum). Another fine example of the Sakya reliance on Dorje Shugden was Morchen Dorje Chang, who wrote praises to Dorje Shugden as an enlightened being.
The 30th Sakya Trizin Sonam Rinchen
In the Sakya tradition, there are two main houses (pho brang) from which a Sakya Trizin (Sakya Throneholder) may arise – Dolma Phodrang and Phuntsok Phodrang. Alternating between the two houses, when a Sakya Trizin enters clear light and his sons are still minors, a child of the previous Sakya Trizin will ascend the throne, thus allowing the young potential-throneholders to mature and receive training befitting a leader of the Sakya tradition.
The Sakya lineage holders are considered to be emanations of Avalokiteshvara and Manjushri, and their family lineage is regarded as divine. Practices within the Sakya lineage are transmitted from father to the eldest son, ensuring purity, accuracy and the continuity of the lineage across generations. Similarly, the practice of Dorje Shugden has been passed down within the Sakya lineage for generations.
For instance, the 30th Sakya Trizin Sonam Rinchen passed the practice of Dorje Shugden to his son, the 31st Sakya Trizin Kunga Lodro (1729 – 1783), who was believed to be an emanation of Dorje Shugden himself. During his lifetime, Kunga Lodro composed a Dorje Shugden kangso (fulfilment ritual) to invoke upon the blessings of Dorje Shugden. He also propitiated Dorje Shugden as a fully enlightened being and composed a praise to him. This prayer has since achieved prominence and is still widely used today. Thus, it is safe to conclude that modern-day practice of Dorje Shugden has its roots in the Sakya tradition.
The fact that Dorje Shugden is an enlightened being was also confirmed by the 39th Sakya Trizin Dragshul Trinley Rinchen (1871 – 1935) who wrote,
The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara.
He further quoted from the Nyingma Tantra Rinchen Nadun to definitively establish his point by scripture.
The one known as Dolgyal [Dorje Shugden] is not mistaken on the path to liberation, he is by nature the Great Compassionate One.
With this statement, Dragshul Trinley Rinchen confirms that Dorje Shugden’s nature is that of Avalokiteshvara, a fully enlightened being.
The 39th Sakya Trizin Dragshul Trinley Rinchen praised Dorje Shugden as an emanation of Avalokiteshvara
It is very significant that these three Sakya Trizins all relied on Dorje Shugden and referred to him as an enlightened being. The Sakya Trizin is a position equal in rank to the heads of the other major traditions of Tibetan Buddhism, such as the Gaden Tripa of the Gelug school or the Karmapa of the Karma Kagyu school.
Thus, their teachings and writings form the spiritual foundation of the Sakya tradition and serve as a guide that all Sakya practitioners can rely on, especially in terms of what they should study and what deities they can propitiate. This also applies to Dorje Shugden seeing that not one but THREE Sakya Trizins believed in him, relied on him and encouraged his practice for Sakya practitioners.
It follows that Dorje Shugden’s practice is not a minor practice, because the 31st Sakya Trizin felt strongly enough about the benefits of Shugden practice to compose an extensive kangso text to propitiate the deity. A Sakya Trizin would not spend the time, energy and effort to compose such an extensive supplicatory text if the practice had little benefit.
Considering the status of the author and the fact that the Sakya Dorje Shugden kangso is still widely used to this day, it further follows that the practice definitely bears results and is effective.
The Life and Times of the 31st Sakya Trizin Kunga Lodro
His Holiness the 31st Sakya Trizin Kunkhyen Ngawang Kunga Lodro was born in 1729 at Sakya Monastery. He was the descendent of the Khon family bloodline and his father was the reigning 30th Sakya Trizin Ngawang Sonam Rinchen (1705-1741), who had enthroned Dorje Shugden as a Dharma Protector of the Sakya school. His mother was known by the name Sonam Wangmo.
The Three Protectors of Sakya (Gyalpo Sum) can be seen on the bottom right of this thangka.
It is widely believed that Sakya Trizin Kunga Lodro was himself the emanation of Dorje Shugden. He is also believed to have been an incarnation of the great Sakya pandit, Buton Rinchen Drub and Shakya Shri, a Kashmiri pandit. Both of these great masters are included in the line of Sakya masters who are part of Dorje Shugden’s lineage. One of Shakya Shri’s predecessors, an Indian master named Jetari, was also Atisha Dipamkara’s guru.
As was customary for nobility, his own father bestowed upon the young Kunga Lodro several long life initiations, a Guhyasamaja initiation in the tradition of Arya Nagarjuna and transmissions of Manjushri’s mantras. He was then given the auspicious name Ngawang Kunga Sonam Drakpa Lodro.
He then received the traditional education of reading, writing and memorisation of various texts under the guidance of his father. He also received from his father various initiations and transmissions such as those of the Drubta Gyatsa collection of a hundred sadhanas and the Sakya Kabum, which is the collected works of the Sakya tradition. In addition, he received initiations and transmissions from the 33rd Ngor Khenchen Namkha Samdrub (1696-1754).
Upon the demise of his father, Kunga Lodro ascended the throne as the 31st Sakya Trizin in 1741. He continued with his studies with particular emphasis on the Lobshe transmission of Lamdre teachings with many great masters including the 30th Ngor Khenchen Jampa Sonam Pelzang (1689-1749) and the 34th Ngor Khenchen Pelden Chokyong (1702-1760).
A close-up of ‘Gyalpo Sum’. They are Setrap, Tsiu Marpo and Dorje Shugden.
When he turned 14, Namkha Samdrub bestowed upon him the lay vows and gave him the name Ngawang Kunga Lodro Tenpai Gyaltsen. He later received novice vows from a lama named Khenchen Wangchuk Puntsok, who also gave him the name “Sangye” which was to be added to his existing name. Along with these masters, he also studied at the feet of Nesar Kunga Lekpai Jungne (1704-1760), the 37th Ngor Khenchen Mingyur Gyeltsen (1717-1751) and Zhalupa Yeshe Drakpa Pelzang.
Kunga Lodro became famous for his erudite mastery of the Lobshe Lamdre and he taught this to numerous students. He was invited to teach at a number of monasteries, including Tsedong, Tubten Serdokchen and Ngor Ewam Choden. As a prolific author, his written works were collected in seven volumes. This veritable scholar also composed a 149-page Tibetan-style manuscript detailing the Sakya rituals of Dorje Shugden. In his biography, Kunga Lodro wrote that Nesar Dorje Chang had written several texts on Dorje Shugden. He was also aware of Morchen Kunga Lhundrub’s practice of Dorje Shugden. Based on his writings, it appears that Kunga Lodro had combined the five forms of Dorje Shugden with the main figure called Duldzin or Vinayadhara.
Kunga Lodro also composed a wrathful torma offering to Dorje Shugden called “Swirl of Perfect Sense Offerings”. This ritual was later used by His Holiness Kyabje Pabongka Rinpoche as part of his “Melodious Drum Victorious in All Directions”, possibly the most well-known Dorje Shugden kangso used today. Thus, the source of some modern-day Dorje Shugden practices can be traced to the Sakya lineage. The text written by Kunga Lodro can also be found in the latest edition of the Dorje Shugden bebum, published by His Eminence Lama Gangchen Rinpoche.
In the kangso, Dorje Shugden is invoked from the Protector temple at Mugchung, which is located in Sakya Monastery
According to his descendent, the 39th Sakya Trizin Dragshul Trinley Rinchen, it is stated that Kunga Lodro would once again take rebirth as the 37th Sakya Trizin Kunga Nyingpo (1850-1899).
Thus, the Sakya throneholders since the time of the 30th Sakya Trizin Sonam Rinchen were Dorje Shugden practitioners especially the 31st Sakya Trizin Kunga Lodro, the 32nd Sakya Trizin Wangdu Nyingpo, the 33rd Sakya Trizin Pema Dudul Wangchuk, the 35th Sakya Trizin Tashi Rinchen, the 37th Sakya Trizin Kunga Nyingpo and and the 39th Sakya Trizin Dragshul Trinley Rinchen.
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My mother passed away just over 2 months ago and I was very close to her. While she was sick, I took care of her and tried to make her life as comfortable as possible given the pain that she was in. My question is: in Buddhism, do people honor or worship their relatives who have passed, and can they still hear from even after some time has passed?
Hell, many years ago, I was given a beautiful version of the Great Compassionate Mantra sung by Dromtug RINPOCHE. It was gifted to me from my friend, Gontug Rinpoche. Sadly, I can not find that cd.is there any way I could find another recording? It is my absolute favourite. I look forward to hearing back from you 🙏🏼 Margot
Protector of the Buddha-Dharma Vajrapani is the Buddha of Power holding a Vajra which throws Lightning Bolts of Wisdom Power. Vajrapani is the Keeper of the Secret Oracle Deity whose Chest Mirror repels negativity and transforms into a Lens that magnifies Power. To see and act as the Buddha of Power Vajrapani see clearly through Vajrapani's “Transparent Mirror” and then act with clarity as an Oracle. To cause the Mirror of your Mind to transform from Mirror to Lens you must first rid yourself of The 'Five Obstacles': Aversion, Attachment, Pride, Envy, and Covetousnes. The 'cure', 'trick', 'antidote' is a Purification Practice to see clearly by establishing Objectivity, you polish Vajrapani's Mirror with a contemplative meditation of introspective analysis that polishes and purifies your Mind. Polish your Mind to polish Vajrapani's Mirror to become stainless and transparent, self-reflective like a Mirror, clear and magnifying like a Lens that magnifies your Vision thus beholding all Wisdom in Indra's Net.
To do the precognitive prescient presentement predictions using the Skillful Method of the Oracle of Vajrapani, in your Mind you must first rid yourself of any mental construction of the Five Obstacles to a clear understanding of the Right View by doing a Personal Inventory of the Five Obstacles as ethical transgressions of Thought, Speech, and Behavior in your past, in the present, and predict future inclinations, apply the Antidote and the Wise View appears, which allows the wise right intent to form, which allows right effort to follow, and the right livelihood of successful Oracle Sessions of Prophesy for Client.
To examine your View and Intent, objectively as possible do a contemplative Inventory of 'worst case scenarios' that might lead to you, or by extension other people, to become: Aversive: Anger, hatred; Attached: Possessive, Addictive; Pride: Boastful, Arrogant; Envious: Jealousy, Vindictiveness; Covetous, Manipulative, Controlling. In every instance of identifying an Obstacle then identify and apply the Antidote, then continue to 'role play' and 'run the simulation’ until you can predict any likely scenario and in your Mind's Eye 'see through' and clearly resolve all Obstacles to a transparent view, then you are a 'Seer' and 'Sayer' able to understand and prophess the Karmic Linkage of the Past, Present, and Future of the Subject in question, and now you are like Vajrapani beholding all wisdom in Indra's Net and like Suja you “Cut the Head off of excuses and drink from your vital capacities” as an Oracle unobstructed by the Five Obstacles.
A Vamacharya Skilled Method practice of Self-Reflection in a contemplative meditation of a personal inventory of ethical transgressions of thought speech and behavior in the past present and predictable future, the Goal of the skillful Practitioner is eliminating The Five Obstacles to establish Objectivity which is a necessary prerequisite of Oracle prophesying. In Contemplative Meditation do a past present and predictive future Personal Inventory and with each memory or simulation of ethical transgression of thought speech or behavior repeatedly apply the applicable Antidote(s) of the 'Four Immesurables', and to inform your actions while examining personal transgressions during Personal Inventory utilize Suja as mastery of presence and sacrifice. The Antidote to the Five Obstacles is the Four Immesurables: Meta - Loving Kindness-benevolence, friendliness, amity, good will, active interest in others; Karuna- compassion, mercy, empathy, consideration; Mudita- joy, sympathetic joy, vicarious joy, spontaneous shared Joy; Upaka- Equanimity, equality, peace, a purifying mental state to counteract the Three Defilements of lust, aversion and ignorance. Utilize The 'Four Immesureables' and then 'Suja-ta' utilize the Chinnamunda Effect of mastery of presence and sacrifice to guide your Skillful Method of the Oracle of Vajrapani, which is a Tool for preparing and conditioning the Mind to have successful Oracle sessions with Clients.
THE TWENTY PERCEPTIONS OF THE FIVE COLORS OF THE FOUR VAJRAS:
The Five Colors: Blue, Green, Yellow, Red, White:
Blue means space. It is believed that anger can be transformed into wisdom when meditating on this color.
White means air. White can cut the delusion of ignorance and turn it into the wisdom of reality.
Yellow means earth. Yellow transforms pride into wisdom of sameness when visualized in meditation.
Green means water. Green transforms jealousy into the wisdom of accomplishment.
Red means fire. Red transforms the delusion of attachment into the wisdom of discernment.
Blue is associated with purity and healing. Akshobhya is the Buddha of this color. Ears are the body part that is represented by the color blue. Air is the element that accompanies this color. It is believed, when meditating on this color, anger can be transformed into wisdom.
White is the color of learning and knowledge in Buddhism. It is represented by the Buddha Vairocana. The eyes are associated with white. White is in the elemental group water. If meditated upon, white can cut the delusion of ignorance and turn it into the wisdom of reality.
Red is related to life force and preservation. The Buddha Amitabha is depicted with a red body in Tibetan art. The part of the body associated with this color is the tongue. Fire is the natural element complementary to the color red. In Buddhism, meditating on the color red transforms the delusion of attachment into the wisdom of discernment.
Green is the color of balance and harmony. Amoghasiddhi is the Buddha of the color green. The head is the body part that is associated with this color. Green represents nature. Meditate on this color to transform jealousy into the wisdom of accomplishment.
Yellow symbolizes rootedness and renunciation. Buddha Ratnasambhava is associated with yellow. The nose is represented by this color. Earth is the element that accompanies the color yellow. Yellow transforms pride into wisdom of sameness when visualized in meditation.
4 Vajra Types:
2 Pole Male 4 Point Vamacharya
2 Pole Male 8 Point Dakshinacharya
4 Pole Female 4 Point Vamacharya
4 Pole Female 8 Point Dakshinacharya
2 Pole (Male) 4 Point (Vamacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Male Vamacharya Perspective use logic to analyze and reason about the reality of the mundane, material, and practical concerns of the Issue in question or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
2 Pole (Male) 8 Point (Dakshinacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Male Dakshinacharya Perspective use logic to analyze and reason about the reality of the Metaphysical, Principal, and Archetypal concerns of the Issue in question, or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
2 Pole (Female) 4 Point (Vamacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Female Vamacharya Perspective use logic to analyze and reason about the reality of the mundane, material, and practical concerns of the Issue in question, or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
4 Pole (Female) 8 Point (Dakshinacharya) as seen through the Perspectives of the Five Colors: To gain perspective towards the answer to the question about an issue, or, to gain perspective towards the answer of a question about an Oracular Field Function Prophecy, from a Female Dakshinacharya Perspective use logic to analyze and reason about the reality of the Metaphysical, Principal, Archetypal concerns of the Issue in question or the Prophecy in question as seen through the Filter Lens of each of the Five Colors = 5 Perspectives;
=20 Perspectives to be examined and analyzed prior to engaging in Oracle Prophecy with Clients;
With these enhanced Oracular Perspectives of the Conditions, Situation, and Circumstances of the Client’s Issue Query, and the Karmic Linkage of the Past, Present, and Future Eventuality for the Client, you the Oracle have the gained the 20 Perspectives as knowledge and wisdom to answer your Client’s Issue Query or Prophecy your Client’s future Time-Place-Person-Event Field Function Eventuality.
Part Three - Third Exercise: Prophecy:
Beholding all wisdom in Indra's Net:
There are two types of dimensions to Indra’ s Net, which can be called Indra’s Net and Indra’s Web: Indra’s Net is the macro-view of the 10 compass directions including intermediate compass directions plus up and down, best conceived as the 6 physical directions North-South-East-West-Up-Down.
Indra’s Net is in the real-time of the Here-and-Now in this three dimensional gross form realm, and expands to three dimensions as a matrix enveloping the Cosmos within which are evenly spaced Jewel nodes that reflect and behold every other Jewel node and reflect and behold what every other Jewel node reflects and beholds. Dissolve your Identity to formless then manifest as Vajrapani inside a Jewel beholding all wisdom and karma in all of the Jewels; then with astral travel teleport to observe the current conditions circumstances and situation of the place and time and person and event in question- the Query of the Client. First determine if what you see is relevant or irrelevant to the Query of the Client, observe that which is relevant, observe if the effects of the Time-Place-Person-Event Query Field Function seems positive or negative or neutral. Observe if the Conditions-Situation-Circumstances of the Time-Place-Person-Event Field Function are: Important and Urgent, or, Important but not Urgent, or, Unimportant but Urgent or Unimportant and not Urgent; if you see only a side profile view then you only have part of the story, so with astral travel teleport yourself to the other sides of the query Field Function. Interpolate the past, compare with present, extrapolate the Future and predict the most likely scenario based on the Conditions-Situation-Circumstances unique and specific to the Time-Place-Person-Event Field Function to answer the Query of the Client.
Indra’s Web is Time-dependent wherein behind you is the past, in front is the future, on all sides are the prevailing conditions, a time-dependent View of a time-place-person-event unique Situation as it changes over time, and the Client’s intended Goal of their desired Eventuality is the Circumstances in the Here and Now. Observe the current conditions, circumstances and situation of the place and time and person and event in question- the Query of the Client. First determine if what you see is relevant or irrelevant to the Query of the Client, observe that which is relevant, observe if the effects of the Time-Place-Person-Event Query Field Function seems positive or negative or neutral. Observe if the Conditions-Situation-Circumstances of the Time-Place-Person-Event Field Function are: Important and Urgent, or, Important but not Urgent, or, Unimportant but Urgent or Unimportant and not Urgent; if you see only a side profile view then you only have part of the story, so with time travel teleport yourself to the Field Function in question, observe, analyse, and reason to Interpolate the Past, compare the Past with the Present then extrapolate the Future and predict the most likely scenario based on the Conditions-Situation-Circumstances unique and specific to the Time-Place-Person-Event Field Function to answer the Query of the Client.
Vajrapani Mantra: Om Vajra Pei! Om Vajrapani Hum. Om Vajrapani Hum Pei! Om Ah Vajrapani Hum Hum Pei! Om Ah Vajrapani yab-yum Vajra Dakini Suja`ta Hum Hum Pei Svaha.
Dear sir, madam,
I am interested in attending transmissions and initiations for lineage teachings. I am in Singapore though. Does dorjeshugden.org have any centres or affiliations in singapore? If not how could I be in touch with any of your buddhist pastors or attend any dharma events ?
I am in Singapore. By the way are you guys also affiliated with Kadhampa Buddhist Association the one lead by Taiwanese Dromtug Rinpoche?