Dorje Shugden

Statue of Dorje Shugden

Dorje Shugden (Tibetan: རྡོ་རྗེ་ཤུགས་ལྡན, Wylie: rdo-rje shugs-ldan), "Vajra Possessing Strength", or Dolgyal Shugden (Tibetan: དོལ་རྒྱལ་ཤུགས་ལྡན, Wylie: dol rgyal shugs ldan), "Shugden, King of Dhol" is a deity in Tibetan Buddhism, especially its Gelug school.

Dorje Shugden is universally believed by his practitioners to be the incarnation of Gelugpa Lama Dragpa Gyaltsen of Drepung Monastery, a contemporary of the Great Fifth Dalai Lama. Most of his devotees, including well-known Gelug Lamas, consider him to be an enlightened Dharma Protector and an emanation of Manjushri, whose functions are to protect the Dharma and remove obstacles. According to David Kay, some scholarly discussions suggest that Shugden is defined as a worldly protector.

Enlightened nature and function

Function as a Dharma Protector

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Adherents of Dorje Shugden pray to him to protect their Dharma realizations and gather all conducive conditions for their spiritual practice to succeed. A common example of a prayer to Dorje Shugden, recited at hundreds of New Kadampa Tradition Centers around the world, is:

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....

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.

The practice starts with prayers to Buddha Shakyamuni, followed by prayers to Je Tsongkhapa (the founder of the Gelug tradition). Practitioners then meditate on Lamrim, Lojong and/or Mahamudra, concluding with prayers to Dorje Shugden to eliminate obstacles to (and create favorable conditions for) the flourishing of Dharma.

According to adherents, Dorje Shugden is a Dharma Protector, which means that he protects the realizations of wisdom and compassion within the minds of practitioners.

The most famous proponent and supporter of the practice of Dorje Shugden in the West, Geshe Kelsang Gyatso, explained how Dorje Shugden protects the tradition of Je Tsongkhapa in particular:

Dorje Shugdän is a Dharma Protector who is the manifestation of Je Tsongkhapa. Je Tsongkhapa appears as the Dharma Protector Dorje Shugdän to prevent his doctrine from degenerating. During his life, Je Tsongkhapa founded and established the doctrine of the Ganden oral lineage, which leads living beings to the attainment of permanent liberation from suffering and the supreme happiness of enlightenment very quickly. Of course, Je Tsongkhapa himself takes responsibility to prevent his doctrine from degenerating or from disappearing. He takes responsibility for his doctrine to remain from generation to generation. To do this, since he passed away he continually appears in many different aspects, such as in the aspect of a Spiritual Teacher, who teaches the instructions of the Ganden oral lineage.

According to those alive at the time, Dorje Shugden also protected the 14th Dalai Lama in his escape from Tibet to India. The monk Geshe Helmut Gassner, the Dalai Lama's translator for 17 years, explains:

Another, particularly impressive figure of old Tibet was the Dalai Lama's Chamberlain, Kungo Phala, whom you may vividly remember seeing in the movie Kundun. He was a guest in my home in Feldkirch on several occasions. It was he who in 1959 organized His Holiness' escape from the Norbulingka summer palace. He sometimes spoke to me about it, perhaps because he was pleased with the progress I was making in my Tibetan language studies. The preparations for the escape were made in absolute secrecy and strictly followed instructions received from Dorje Shugden. I asked him what thoughts were on his mind when he had to make his way through the crowds surrounding the Norbulingka with the Dalai Lama, disguised as a servant, just behind him. He said that everything happened exactly as the Dorje Shugden oracle from Panglung Monastery had predicted. (Panglung Rinpoche now lives in Munich.) In particularly dangerous situations, he felt he was moving within a protected space, his feet seemingly not even touching the ground. I later heard many more accounts about the escape from other people who were personally involved in it, like Trijang Rinpoche's attendants and monks of Pomra Khamtsen of Sera Mey Monastery, who had been chosen as the Dalai Lama's personal bodyguards.

Symbolism

According to adherents, it is correct to consider Dorje Shugden as an emanation of Manjushri but not one who shows the aspect of a worldly being. The form of Dorje Shugden is supposed to reveal 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 to 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. Geshe Kelsang suggests:

"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."

It is appropriate to take refuge in Dorje Shugden because he is an enlightened being or Buddha and therefore part of the Three Jewels of Buddhist refuge -- Buddha, Dharma and Sangha. Pabongka Rinpoche explains:

"Dorje Shugden is Peaceful and Wrathful Manjushri .... If one has developed conviction that the Protectors are in essence transcendent it is suitable to take refuge in them.

Appearance and mandala

Painting of Dorje Shugden, his mandala, and his retinue

One of the characteristics of the iconography of Dorje Shugden is the central figure surrounded by four cardinal emanations. According to Nebresky-Wojkowitz:

• "In the East resides the 'body emanation' (sku'i sprul pa) Zhi ba'i rgyal chen, white with a mild expression" (Vairochana Shugden)
• "In the South dwells 'emanation of excellence' (yon tan gyi sprul pa) rGyas pa'i chen." (Ratna Shugden)
• "In the West dwells 'emanation of speech' (gsung gi sprul pa) dBang 'dus rgyal chen, of white colour, having a slightly wild expression." (Pema Shugden)
• "In the North resides the 'emanation of karma' ('phrin gyi sprul pa) Drag po'i rgyal chen. His body is of a green colour, and he is in a ferocious mood." (Karma Shugden)

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).

Mantra

Dorje Shugden has two mantras: OM VAJRA WIKI WITRANA SOHA and OM DHARMAPALA MAHA RANDZA BENDZA BEGAWAN RUDRA PENJA KULA SARWA SHA TRUM MARAYA HUM PHAT.

In the long mantra, OM DHARMAPALA MAHA RADZA refers to Dorje Shugden's name: DHARMAPALA means "Dharma Protector," and MAHA RANDZA means "Great King." BENDZA BEGAWAN RUDRA means "Dorje Shugdan," and PENJA KULA SARWA SHA TRUM MARAYA HUM PHAT means “Please grant me attainments.”

In OM VAJRA WIKI WITRANA SOHA, OM refers to the outer aspect of Dorje Shugdan, which is his wearing ordained robes and so on and is temporary. One function of OM is also calling Dorje Shugdan “O, Dorje Shugdan”. VAJRA refers to the real nature of Dorje Shugdan. The meaning of VAJRA is the union of the great bliss and emptiness of Je Tsongkhapa and of all Buddhas. Je Tsongkhapa’s realization of the union of great bliss and emptiness appears in the aspect of Dorje Shugdan. The five Sanskrit letters WIKI WITRANA symbolize the five attainments: pacifying, increasing, controlling, wrathful and supreme. SOHA means "Please bestow." The whole mantra therefore means: “O Dorje Shugdan, please bestow the pacifying, increasing, controlling, wrathful, and supreme attainments.”

Historical Development

Previous incarnations

According to his adherents, Dorje Shugden is the last incarnation in a lineage of enlightened Masters. The lineage of Dorje Shugden's previous lives includes Buddha Manjushri, Mahasiddha Biwawa or Virupa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, and Panchen Sönam Dragpa. According to Geshe Kelsang Gyatso, 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.

Followers of Shugden believe that Dorje Shugden appeared in his current form as the reincarnation of a Buddhist Teacher in the Gelugpa Tradition named Ngatrul (Tulku) Dragpa Gyaltsen, the reincarnation of Panchen Sonam Dragpa, who is mentioned in the above verse. Dragpa Gyaltsen was a highly regarded teacher at the same time as the Fifth Dalai Lama (17th century CE) and considered by some Gelugpa practitioners to be an emanation of Buddha Manjushri.

This understanding is also based on the commentary to Dorje Shugden by Trijang Rinpoche:

[T]his great guardian of the teachings is well known to be the precious supreme emanation from Drepung monastery's upper house, Dragpa Gyaltsen, arising in a wrathful aspect. The proof is unmistaken. Tulku Dragpa Gyaltsen, as is taught in the lineage, was the final birth in a reincarnation lineage that included the Mahasiddha Birwawa, the great Kashmiri Pandit Shakya Shri, the omniscient Buton, Duldzin Dragpa Gyaltsen, Panchen Sonam Dragpa, and so forth; this is proven by valid scriptural quotation and reasoning. These great beings, from a definitive point of view, were already fully enlightened, and even to common appearances, every one of them was a holy being that attained high states of realization.

Also Ngulchu Dharmabhadra (1772 - 1851), a Mahamudra lineage Guru, referred to Dorje Shugden in his collected works as “Manjushri Dorje Shugden” and identifies him as having arisen from the continuum of great beings that includes Duldzin Drakpa Gyaltsen, Panchen Sonam Drakpa and Tulku Drakpa Gyaltsen.

The emergence of the practice is strongly related to Tulku Drapga Gyaltsen, a contemporary of the 5th Dalai Lama and there are two different versions of the origin story, one posited by adherents and another by critics of Dorje Shugden practice.

According to Mullin explaining the views of the critics, the soul of the murdered monk Dragpa Gyaltsen wandered after his death for some time as a disturbed spirit, who created trouble for the people of Lhasa but eventually was "pacified and transformed" into the Dharma Protector Dorje Shugden. According to adherents, although some people tried to destroy Dorje Shugden, they were not able to because Shugden is enlightened. They say that the story about his being a wandering spirit was disseminated by those who murdered Tulku Dragpa Gyaltsen, not by his followers who viewed him as the reincarnation of a highly realized being. Phelgye Ling monastery (now in Kathmandu) was transformed to a Gelug monastery by the 5th Dalai Lama, who gave the monastery a statue (about 20cm high) of Dorje Shugden riding on a black horse. The statue still exists in the monastery in Kathmandu and the monastery still relies upon Dorje Shugden. The Fifth Dalai Lama also wrote a prayer called Prayer to the Protector Dorje Shugden.

There are a very great number of prayers and rituals to Dorje Shugden composed since that time by Gelug as well as Sakya masters. All of these are collected in the 'Gyalchen Bhebum'.

For more on the origin story, see Dorje Shugden controversy.

Dorje Shugden in the Gelug tradition

In both the 18th and 19th centuries, rituals related to Dorje Shugden as an enlightened being were written by prominent Gelug masters. The Fifth On-rGyal-Sras Rinpoche (1743-1811, Kelsang Thubten Jigme Gyatso - skal bzang thub bstan 'jigs med rgya mtsho), an important Lama and a tutor (yongs 'dzin) to the 9th Dalai Lama, wrote a torma offering ritual. The Fourth Jetsun Dampa (1775 - 1813, Losang Thubten Wangchuk Jigme Gyatso - blo bzang thub bstan dbang phyug 'jigs med rgya mtsho), the head of Gelug sect in Mongolia, also wrote a torma offering to Shugden in the context of Shambhala and Kalachakra.

Renowned Lamas who have relied upon 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, Ngawang Lobsang Gyatso, Drubwang Dre’u Lhas, Morchen Kunga Lhundrub, Sonam Rinchen & Kunga Lodro, Jaya Pandita, Fourth Jetsun Dampa, Ngawang Khedrup, Nyungne Lama Yeshe Zangpo, Fifth ‘On Gyalse Rinpoche, Sera Je Dragri Gyatso Thaye, Trichen Tenpa Rabgye, Namkha Tenkyong, Rabjampa Ngawang Lobsang, Trehor Khangsar Rinpoche, Dagpo Kelsang Khedrup, Rongchen Kirti Lobsang Trinley, the 11th Dalai Lama 1838 - 1856 (who installed Dorje Shugden as the Protector of the Gelugpa tradition), Gyara Tulku Rinpoche, the 13th Dalai Lama (who following Dorje Shugden's advice undertook major renovations of the Potala and the stupa of Je Tsongkhapa at Ganden Monastery), 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), and Tagpo Kelsang Khedrub Rinpoche (the root Guru of Je Phabongkhapa), who wrote:

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.

Dorje Shugden in the Sakya tradition

According to the Mongolian Lama Guru Deva, the prolific Mongolian scholar Lobsang Tamdin (1867-1937) collected many of the early Dorje Shugden rituals written by the earlier Sakya, Mongolian and Tibetan Gelug Lamas. This collection also includes a biographies of Panchen Sonam Dragpa, the Indian master Shakya Shri Bhadra and a table of contents (dkar chag) and introduction written by Lobsang Tamdin.

The Kangso recited in the Gelug tradition these days is only partly composed by Pabongka Rinpoche, who took the extensive 'Kangwa' (fulfillment section) without changes from the 100-page Sakya Kangso.

According to Nebesky-Wojkowitz, "A form of rDo rje shugs ldan somewhat different from those described above is worshipped in by the Sa skya sect, who regards this dharmapala as the head of the rjig rten pa'i srung ma (worldly guardians) guarding Sakya Gompa (Sa skya dgon pa), the main monastery of this order. In this case rDo rje shugs ldan is depicted riding a black horse, and he is known accordingly as the rDo rje shugs ldan rta nag can."

Trijang Rinpoche quotes Losel Gyatso’s Dispelling the Darkness of Torment:

Again, at a later time, Morchen Dorje Chang Kunga Lhundrub spread the practice of Dorje Shugden widely, saying that, since now is the time for all of his special pure visions to be fulfilled, one must rely upon this Great King, himself.

Sakya Trizin, the present head of the Sakya tradition, states that some Sakyas worshipped Shugden as a lower deity, but Shugden was never part of the Sakya institutions. In an interview he said, "The statue of Shugden was in some shrine rooms but in the lowest category in the pantheon."

Lama Jampa Thaye maintains that "The Sakyas generally have been ambivalent about Shugden [...] The usual Sakya view about Shugden is that he is controlled by a particular Mahakala, the Mahakala known as Four-Faced Mahakala. So he is a 'jig rten pai srung ma, a worldly deity, or demon, who is no harm to the Sakya tradition because he is under the influence of this particular Mahakala."

Later, Shugden worship decreased among Sakyas due to the efforts of three leading Sakya lineage lamas, including the root Guru of Sakya Trizin, who was “extremely unhappy with Shugden practice and advised on the demerits of Shugden practice.” One of his disciples, Ngawang Yönten Gyatso, took strong actions to remove Shugden statues from the Sakya monasteries and to destroy them. Khyentse Dorje Chang Chökyi Lodrö was “also very unhappy with Shugden practice, although he didn’t destroy statues, he did perform rituals to banish Shugden.” Sakya Trizin concludes: "Since these three leading Sakya Lamas were against Shugden, this practice declined greatly among Sakya followers."

According to the findings of anthropologist Stanley Mumford, who studied Buddhism in Nepal in late 1970’s, "In Gyasumdo the lamas are Nyingmapa, yet most of them honor Shugs-ldan as a lineage guardian picked up in Tibet in the past by their patriline."

Dorje Shugden Practice in the Twentieth Century

According to his practitioners, Dorje Shugden has been relied upon for almost 400 years as a protector of the Gelug teachings of Buddha and revered by many of the most venerated Masters of the Gelug and Sakya traditions of Tibetan Buddhism, "as well as by many monasteries, families and entire regions." Dorje Shugden has been relied upon by many Gelug Lamas past and present who are or were considered great masters, including: Kyabje Pabongka Rinpoche (root Guru of many highly regarded Gelug Lamas of the early 20th century), Kyabje Trijang Rinpoche (junior tutor of the 14th Dalai Lama). Among those who practised Shugden in the Gelug school were not only the Dalai Lama but also Geshe Rabten, Kyabje Zong Rinpoche, Lama Yeshe (founder of the FPMT), and Tomo Geshe Rinpoche. It is also said that some of the Panchen Lamas (e.g. the 9th and 10th) practised Shugden. Trijang Rinpoche claims that the view that Dorje Shugden is an emanation of Manjushri has also been held by the Fifth Dalai Lama and the Eleventh Dalai Lama. According to Trijang Rinpoche, the Eleventh Dalai Lama "enthroned Dorje Shugden as the principal Dharma Protector of the Gelug tradition."

Trijang Rinpoche claimed that the practice in its present form was revealed directly by Je Tsongkhapa himself to Pabongkha's Guru, Tagphu Dorje Chang. Pabongka Rinpoche then passed the lineage of this practice to his heart disciples, Trijang Rinpoche (the Dalai Lama's junior Tutor) and Ling Rinpoche (the Dalai Lama's senior Tutor). From Trijang Rinpoche, the practice passed to the 14th Dalai Lama, Lama Yeshe and Lama Zopa (the founders of the FPMT), Zong Rinpoche, Geshe Kelsang Gyatso (the founder of the NKT), Geshe Rabten, Gonsar Rinpoche and many other prominent Gelug Lamas who have come to the West.

The key figure in the modern popularization of practicing Dorje Shugden is said by some to be Je Pabongkha (1878-1941), a Gelug Lama who received the practice from his root guru. He is attributed with spreading reliance on Dorje Shugden widely within the Gelug tradition and for example, according to David Kay, "in this way a formerly marginal practice became a central element of the Gelug tradition." Many Gelugpa practitioners respond that it was not a marginal practice before the time of Je Pabongkha. For example, the Mongolian Lama Lobsang Tamdin (1867-1937 AD) documents the widespread dissemination of the practice in Mongolia and Amdo, and describes Dorje Shugden as the Protector of Je Tsongkhapa, uninfluenced by and making no mention of any of Je Pabongkha's rituals. He collected an entire volume of rituals to Dorje Shugden as an enlightened being. Lobsang Tamdin also writes about the Shugden initiation that started from the Eighth Kirti reincarnation of Amdo Rongchen Kirti Lobsang Trinley (1849-1904 AD), who describes Shugden as the Protector of Je Tsongkhapa. Pabongka Rinpoche thus encouraged Shugden worship as a major element of Gelugpa practice based upon precedents established by Gelug Lamas in the 19th century, especially in Mongolia. The practice of Dorje Shugden was pervasive in virtually all Gelugpa establishments.

Another prominent 20th century Lama who popularized this practice in the Himalaya regions was Tomo (or Domo) Geshe Rinpoche (1866-1936 AD).

Later, Trijang Rinpoche (1901-1981 AD), the main disciple and successor of Pabongka Rinpoche, continued to spread this practice widely and thus this practice was engaged in by the majority of practitioners within the Gelug tradition until the 1970s. For example, two prominent proponents were Zong Rinpoche and Geshe Rabten, who also taught this practice in the West. According to the Dalai Lama's translator, Helmut Gassner: "At that conference there was another most impressive Lama from India, Zong Rinpoche, also giving teachings and initiations. It was from him I received, together with two other people, Dorje Shugden empowerment. After the empowerment, Geshe Rabten gave us some words of advice. He said, This manifestation of the Buddha has no equal. If you are determined to tame your mind, then he will even give you his heart in order to help you.

The 14th Dalai Lama also received the practice from his spiritual guide Trijang Rinpoche and relied upon Dorje Shugden for the first half of his life. During his first escape from Lhasa in 1950/51, while in Yadrung (Tromo) received valuable advice from Dorje Shugden and was moved to write some beautiful praises to him. He was staying at Dungkar Monastery of Tomo Geshe Rinpoche at the time.

Dorje Shugden practice today

According to Von Bruck, the 14th Dalai Lama, after examining Dorje Shugden based on three methodological devices (historical evidence, political reason, and spiritual insight) changed his view and now considers Dorje Shugden to be a worldly spirit. For more on this, see Dorje Shugden controversy. Also, Lama Zopa, Dagyab Kyabgön Rinpoche, some Sakya Lamas and others have abandoned the practice. However, Ling Rinpoche, Trijang Rinpoche, Lama Yeshe, Geshe Rabten, Zong Rinpoche, Tomo Geshe Rinpoche, Kyabje Dagom Rinpoche and others practised it until their deaths; and Trijang Chocktrul Rinpoche (the reincarnation of Trijang Rinpoche), Geshe Kelsang, Gonsar Rinpoche, Kundeling Rinpoche, and others continue to encourage this practice.

No one knows the exact number of Dorje Shugden practitioners remaining today and the number has decreased since the 1970s. There are thousands in India and Tibet. For example, Chaatring province in Tibet has an estimated 30 000 persons practicing Dorje Shugden, and in the Chamdo region Chamdo monastery has over 1000 monks and their extended families. There are thousands of practitioners in the West, students of Tomo Geshe Rinpoche, Geshe Kelsang Gyatso Rinpoche, Gonsar Rinpoche, Zong Rinpoche, and others.

Oracle

As with other Protector Deities in Tibet, there is an oracle of Dorje Shugden. A previous medium of contact with Shugden has been Trode Khangsar Kuten.

According to Nebesky-Wojkowitz "The best-known of the prophetic seers who act as the mouthpiece of rDo rje shugs ldan lives at a shrine in Lhasa called sPro bde khang gsar Trode Khangsar (rgyal khang) or sPro khang bde chen lcog. This is one of the few Tibetan oracle-priests who is not allowed to marry. In a house close to this shrine stays also one of the most renowned mediums of Kha che dmar po."

According to Joseph Rock there were two main Dorje Shugden oracles: Panglung Choje and Trode Khangsar Choje. Joseph Rock witnessed and documented a public invocation of the Panglung oracle in Kham (Eastern Tibet) in 1928. At this time the oracle took a sword of Mongolian steel and twisted into many loops. Choyang Duldzin Kuten Lama was the Dorje Shugden oracle for many years.

It is clear from Kuten Lama's biography that almost every Gelugpa relied upon Dorje Shugden as their Dharma Protector:

Both Kyabje Trijang Dorje Chang and Kyabje Zong 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 Ganden Shartse College (the year was 1939). The total number of monks at Shartse College at this time was over two thousand.

Controversy

Main article: Dorje Shugden controversy

Dorje Shugden's precise nature — an emanation of Buddha Manjushri, either a transcendent Dharma Protector, or a worldly spirit — has been disputed among some adherents of Tibetan Buddhism since the 14th Dalai Lama's religio-political ban of the practice.

See also

• Dharmapala