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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's precise nature — an emanation of Buddha Manjushri,[1][2] either a transcendent or a worldly Dharma Protector, or a malevolent spirit[3] — is disputed among adherents of Tibetan Buddhism.
Nature and function
There are differing views regarding Dorje Shugden's origin, nature and function. According to the university thesis of David Kay, there are two main opposing conceptions:
- a Dharma Protector, an enlightened being who is a deity that has been worshipped as a Buddha ever since, and that he is the chief guardian deity of the Gelug Tradition[4]
- a worldly protector whose relatively short existence over only a few centuries and inauspicious circumstances of origin make him an inappropriate object of veneration and Buddhist refuge.[5]
According to Kay scholarly discussions show that Shugden is defined as a worldly protector, and "the position which defines Dorje Shugden as an enlightened being is both a marginal viewpoint and one of recent provenance."[6] Also Nebesky-Wojkowitz defines Dorje Shugden as a worldly protector.[7] It is not clear when belief in Dorje Shugden as an enlightened being first developed, Kay suggests: "the likelihood is that it emerged gradually as the Dharma-protector grew in prominence. This belief seems to have been in place by the time the young Fourteenth Dalai Larna was introduced to the practice by Trijang Rinpoche prior to the exile of the Tibetan Buddhist community in 1959."[8]
According to Geshe Kelsang Gyatso (a proponent of Dorje Shugden, following the view of Trijang Rinpoche) and many other Gelugpa Lamas who rely upon Dorje Shugden, it is correct to consider Dorje Shugden as an emanation of Manjushri but not one who shows the aspect of a worldly being. He says that the form of Dorje Shugden reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings. He goes on to say that 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.[9]
Geshe Kelsang Gyatso's view is also held by other 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.[citation needed] Is is also said that some of the Panchen Lamas (e.g. the 9th and 10th) practised Shugden.[citation needed] 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"[10].
According to Von Bruck, the Fourteenth Dalai Lama, after examining Dorje Shugden based on three methodological devices (1) historical evidence, (2) political reason, (3) spiritual insight, changed his view and now considers Dorje Shugden to be a worldly spirit. Von Bruck concludes: "It is clear that by historical evidence the authenticity of that tradition on Shugden cannot be decided."[11] According to Sara Chamberlain in the New Internationalist, in 1996 the Dalai Lama announced that worship of Dorje Shugden was banned and explained that the Tibetan state oracle, Nechung, had advised him that the deity was a threat to his personal safety and the future of Tibet.[12]. The Dalai Lama stated in 1996:
"All final decisions have been concluded only through divination."[13][original research?]
According to the TGIE's Dolgyal Research Committee, a government organization involved in this religious dispute, prominent opponents to the practice have included not only the 5th, 13th and current Dalai Lamas but also the 5th and 8th Panchen Lamas, Dzongsar Khyentse Chokyi Lodro, the 14th and 16th Karmapas among others.[14]
Trijang Rinpoche, one of the teachers of the 14th Dalai Lama (one of his junior tutors), and, according to one account by the Dalai Lama, his "root Guru"[15] seen by some as "[o]ne of the foremost Tibetan Buddhist masters of our time,"[16] anticipating this kind of debate, refuted this point of view in his text on Dorje Shugden, Music Delighting the Ocean of Protectors:
Furthermore, from the definitive point of view, that these holy beings were already fully enlightened innumerable ages ago, is clear if one examines the accounts of their lives, and if one were to say that a fully enlightened being could take birth as an ordinary gyalpo or tsen spirit, then one would be asserting that degeneration is possible from the state of full enlightenment or that someone could be both fully enlightened and an ordinary preta at the same time. Or else, one would have to say that the accounts of those great beings lives are worthless. A mountain of absurd consequences, previously non-existent distorted ideas, would have to be accepted.[17]
Current-day Dorje Shugden practitioners give ten reasons why Dorje Shugden can be considered to be a fully enlightened Buddha.[18]
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.[19][20] 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.[21][page needed]
Followers of Shudgen, like Geshe Kelsang, 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 and that Dragpa Gyaltsen was a highly regarded teacher at the same time as the Fifth Dalai Lama [22] (17th century CE) and considered by some Gelugpa practitioners to be an emanation of Buddha Manjushri.[23]
In his text on Dorje Shugden, Trijang Rinpoche says:
[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.[24]
According to Nebesky-Wojkowitz, the enlightened lineage of Dorje Shugden is in contradiction with some historical accounts.[25] Von Brück suggests that there is a controversy about the interpretation of the status of Shugden:[26]
On the one hand it is argued that Shugden is a wrathful, mundane protector deity with such and such an origin in history, and to deal with such a spirit one has to have control over him. On the other hand, those who propitiate Shugden maintain that Shugden is a high deity beyond the mundane level and therefore deserves life-entrustment (srog gtad), i.e. complete surrender, like emanations of the Buddha. [..] It depends on the interpretation of Shugden, and this varies, as has been demonstrated.[27]
Protector of Gelug school
The original protectors of the Gelug school, established by Je Tsongkhapa, are Mahakala, Vaibravala, and the Dharma-king (Kalarupa).[28] Kalarupa is a supra-mundane deity who was bound by Je Tsongkhapa himself.[28] Kay and Dreyfus attribute the popularisation of the practice to Pabongka Rinpoche.[29] According to Dreyfus, Pabongka Rinpoche "replaced the protectors appointed by Je Tsongkhapa himself..." and that through Pabongkha Rinpoche's changes and claims, Dorje Shugden "has become the main Gelug protector replacing the traditional supra-mundane protectors of the Gelug tradition."[28]
According to Trijang Rinpoche and many other great Gelug Lamas, Dorje Shugden is a Dharma Protector, which means that he protects the realizations of wisdom and compassion within the minds of practitioners.[30] According to Nebresky-Wojkowitz Shugden is a mundane protector[31] whose followers proclaim that he will succeed Pehar (Nechung) as the head of all ‘jig rten pa’i srung ma (worldly protectors) once the latter god advances into the rank of those guardian-deities who stand already outside the worldly spheres”[32]. According to Kay, followers of Dorje Shugden maintained "that the Tibetan government should turn its allegiance away from Pehar, the State protector, to Dorje Shugden."[33] According to Stephen Batchelor, such a shift would have given supporters of Dorje Shugden more political influence.[34] According to Nebesky-Wojkowitz in the 1960 members of the Gelug sect "regard(ed) him as dutiful guardian of their temples and particularly the Ganden (dGa' ldan) monastery. In most temples of the Dge lugs pa one finds paintings and images of this dharmapala in the mgon khang, the room reserved for the worship of protectors of religion."[35]
According to von Brück and Dreyfus the 13th Dalai Lama stopped Pabongkha Rinpoche from disseminating the practice since the Tibetan government argued that Shugden was in competition with Nechung and people should not take refuge in him.[36][37] According to Pabongkha Rinpoche's biographer, Pabongkha promised the 13th Dalai Lama not to propitiate Shugden any more.[38]
According to Lama Zopa of the FPMT, his root guru Trijang Rinpoche, Pabongka Dechen Nyingpo (the Dalai Lama’s own guru’s root guru), Zong Rinpoche (from whom many FPMT students received the initiation of Shugden), and Gomo Rinpoche all promoted the practice of Dorje Shugden as a Dharma Protector, functioning to overcome obstacles. Lama Yeshe always did a Dorje Shugden puja to eliminate hindrances before giving courses.[39]
According to some sources, previous Gelugpa Lamas who relied upon Dorje Shugden before the time of Je Phabongkhapa 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), and Tagpo Kelsang Khedrub Rinpoche (the root Guru of Je Phabongkhapa)[40], 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.[41]
Symbolism
According to Trijang Rinpoche, Geshe Kelsang Gyatso, and other Gelug practitioners, 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 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.[42] 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."[43]
Five Forms and Body Mandala
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) [44]
According to Trijang Rinpoche, Geshe Kelsang Gyatso, and other Gelug followers, 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.[45]
In addition to this Nebesky-Wojkowitz mentions 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)."[46]
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.[47]
Unlike other Dharma protectors, the practice of Dorje Shugden has a body mandala. This is considered an indicatation 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).[48]
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.[49] 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."[50]
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.[51] Choyang Duldzin Kuten Lama was the Dorje Shugden oracle for many years.[52]
Dorje Shugden in the Sakya Tradition
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 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."[53]
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.[54] In an interview he said, "The statue of Shugden was in some shrine rooms but in the lowest category in the pantheon."[55]
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."[56]
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.”[57] One of his disciples, Ngawang Yönten Gyatso, took strong actions to remove Shugden statues from the Sakya monasteries and to destroy them.[58] 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.”[59] Sakya Trizin concludes: "Since these three leading Sakya Lamas were against Shugden, this practice declined greatly among Sakya followers."[60]
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.[61]
Dorje Shugden Practice
History
The emergence of the practice is strongly related to Tulku Drapga Gyaltsen, a contemporary of the 5th Dalai Lama about whom exist different stories.[62] According to von Brück, there is little documented historical evidence before the beginning of the 19th century and different orally-transmitted versions of his origins contradict each other.[citation needed] However, 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.[63] 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.[64] The prolific Mongolian scholar Lobsang Tamdin[65][66] (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.[67]
The emergence of the practice is strongly related to Tulku Drapga Gyaltsen, a contemporary of the 5th Dalai Lama about whom exist different stories.[68] According to researcher von Brück, in general, there is little documented historical evidence before the beginning of the 19th century. And although there exist different orally-transmitted versions of his origins, they contradict each other in the key points.
Von Brück traces the root of the link between the death of Tulku Drakpa Gyaltsen and the worship of Dorje Shugden back to "the power struggles of the 5th Dalai Lama and the successful centralization of power in his hands after the death of the Mongol Gushri Khan."[69] According to Mullin,[70] 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. The 5th Dalai Lama tried to "exorcise and pacify" him by first asking Nyingma shamans to subdue him, but when they failed he asked Gelugpa shamans who were finally successful. By these measures, the spirit of the diseased Lama was "pacified and transformed" into the Dharma Protector Dorje Shugden. According to Mumford, the 5th Dalai Lama unsuccessfully tried to subjugate Dorje Shugden through a fire exorcism and "invited the still-wandering spirit to become a Srungma of the Gelugpa order, with result that Shugs-ldan became one of the most popular Srungmas in Tibet. With the encouragement of local Lamas, kin groups all over Tibet took on Shugs-ldan as their lineage guardian."[71] Mullin continues, saying that the practice was later adopted by "numerous Gelugpa monks who disapproved of the 5th Dalai Lama's manner of combining Gelugpa and Nyingmapa doctrines" and that the 5th Dalai Lama tried to discourage the practice, but "it caught on in many monasteries". According to Mullin, "The practice continued over the generations to follow, and eventually became one of the most popular Protector Deity practices within the Gelugpa school." The practice became even more popular during the late 1800s. During that time, Dorje Shugden "became an all pervasive monthly practice within almost all provincial Gelugpa monasteries, and was especially popular with Gelugpa aristocratic families."
According to Tagpo Kelsang Khedrub, although the Fifth Dalai Lama and others tried to destroy Dorje Shugden, they were not able to because Shugden is enlightened:
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![72][page needed]
According to some Gelug Lamas, there is evidence to show that the 5th Dalai Lama realized he was mistaken in considering Dorje Shugden a spirit, and then composed a prayer praising Dorje Shugden as a Buddha[73] and crafted a statue[74] to show his respect for Dorje Shugden. However, 14th Dalai Lama has denied that the 5th Dalai Lama composed such a prayer.[75] Also von Brück denies the historical evidence of such a claim, stating "The problem is that this position has no historical evidence, neither in the biography of the 5th Dalai Lama or elsewhere."[76]
The story about his being a wandering spirit was said by followers to be disseminated by those who murdered Tulku Dragpa Gyaltsen, not by his followers who viewed him as the reincarnation of a highly realized being. According to Trijang Rinpoche:
"Yet all this talk is nothing but babbling speculation. Why? Because this great guardian of the teachings is well known to be the precious supreme emanation from Drepung monastery'supper 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. What worse karma could there be than denying this and asserting that he was born in the preta (spirit) realm?"[77]
According to Gelug followers of Dorje Shugden, there is evidence to show that the 5th Dalai Lama realized he was mistaken in considering Dorje Shugden a spirit, and then composed a prayer praising Dorje Shugden as a Buddha[78] and crafted a statue[79] to show his respect for Dorje Shugden. The 14th Dalai Lama has denied that the 5th Dalai Lama composed such a prayer [80] and von Brück denies the historical evidence of such a claim.[81]
Popularization in the 20th Century
The key figure in the modern popularization of practicing Dorje Shugden is 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 in this way a formerly marginal practice became a central element of the Gelug tradition."[82] He encouraged Shugden worship as a major element of Gelugpa practice based upon precedents established by Gelug Lamas in the 19th century, especially in Mongolia.[83]
Later, Trijang Rinpoche (1901-1981), the main disciple and successor of Je Pabongkha, continued Pabongkha's emphasis on spreading this practice widely and thus made the practice popular within the Gelug tradition.
Another prominent 20th century Lama who popularized this practice in the Himalaya regions was Tomo (or Domo) Geshe Rinpoche (1866-1936). By the 1960s, the practice of Dorje Shugden was pervasive in virtually all Gelugpa establishments.
Dorje Shugden practice today
According to his practitioners, Dorje Shugden has been relied upon for 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."[84]
Trijang Rinpoche claimed that the practice in its present form was revealed directly by Je Tsongkhapa himself to Pabongkha's Guru, Tagphu Dorje Chang.[85] Pabongka Rinpoche then passed the lineage of this practice to his heart disciple, Trijang Rinpoche. From Trijang Rinpoche, the practice passed to the 14th Dalai Lama, Lama Yeshe and Lama Zopa (the founders of the FPMT), Geshe Kelsang Gyatso (the founder of the NKT), Geshe Rabten, Gonsar Rinpoche and many other prominent Gelug Lamas who have come to the West.
Since then, the 14th Dalai Lama, Lama Zopa, Dagyab Kyabgön Rinpoche, Geleg Rinpoche, Sakya Lamas and others have abandoned the practice; Lama Yeshe, Geshe Rabten, Zong Rinpoche, Tomo Geshe Rinpoche, Dagom Rinpoche and others practised it until their deaths; and Geshe Kelsang, Gonsar Rinpoche, Kundeling Rinpoche and others continue to encourage this practice.[86]
Controversy
See:
Notes
- ^ Music Delighting the Ocean of Protectors (1967) by Kyabje Trijang Dorje Chang. p. 5. retrieved 2008-12-07
- ^ Compilation of Questions and Answers (folio 76a) by Pabongkha Rinpoche, retrieved 2008-12-08
- ^ BBC, The New Kadampa Tradition, [1]
- ^ Kay (2004:230)
- ^ Kay (2004:47)
- ^ Kay, David N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation - The New Kadampa Tradition (NKT), and the Order of Buddhist Contemplatives (OBC), London and New York, ISBN 0-415-29765-6, 230
- ^ de Nebesky-Wojkowitz, 1956: 4
- ^ Kay 1997 : 281 (The New Kadampa Tradition and the Continuity of Tibetan Buddhism in Transition (1997) by David Kay, Journal of Contemporary Religion 12:3 (October 1997), 277-293)
- ^ Kelsang Gyatso. (1997). Heart Jewel: The essential practices of Kadampa Buddhism. London: Tharpa. pp. 115-116.
- ^ Music Delighting the Ocean of Protectors (1967) by Kyabje Trijang Dorje Chang. pp. 123-124. retrieved 2008-12-07
- ^ von Brück, Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy, Charisma and Canon: Essays on the Religious History of the Indian Subcontinent Edited by Vasudha Dalmia, Angelika Malinar, and Martin Christof. New Delhi: Oxford University Press, 2001, ISBN-13: 978-0195666205
- ^ Deity banned, Outrage as Dalai Lama denounces Dorje Shugden "http://www.newint.org/issue304/update.htm"
- ^ Address delivered by the Dalai Lama at the preparatory session of Tamdrin Yangsang and Sangdrub empowerments, March 21 1996
- ^ A Brief History Of Opposition To Shugden edited and compiled by The Dolgyal Research Committee. retrieved 2008-12-07
- ^ Dalai Lama, Union of Bliss and Emptiness, p. 26
- ^ His Holiness Kyabje Trijang Rinpoche by the FPMT. retrieved 2008-12-07
- ^ Music Delighting the Ocean of Protectors (1967) by Kyabje Trijang Dorje Chang. p. 9. retrieved 2008-12-07
- ^ http://wisdombuddhadorjeshugden.blogspot.com/2008/12/ten-simple-reasons-why-dorje-shugden-is.html "Ten Simple Reasons why Dorje Shugden is a Buddha"
- ^ Collected writings of the 1st Panchen Lama Lozang Chokyi Gyaltsen (1570-1662), volume ca pages 81-83. mongolian lama gurudeva: 1973.
- ^ Dorje Shugden's Lineage, retrieved 2008-12-07
- ^ Heart Jewel, Tharpa Publications
- ^ Sherap, P., & Combe, G. A. (1926). A Tibetan on Tibet; Being the travels and observations of Mr. Paul Sherap (Dorje Zodba) of Tachienlu; with an introductory chapter on Buddhism and a concluding chapter on the devil dance. London: T.F. Unwin. p. 82.
- ^ Kelsang Gyatso. (1997). Heart Jewel: The essential practices of Kadampa Buddhism. London: Tharpa. p. 91.
- ^ Music Delighting the Ocean of Protectors (1967) by Kyabje Trijang Dorje Chang. p. 8. retrieved 2008-12-07
- ^ Nebesky-Wojkowitz (1956), Chime Radha Rinpoche (1981), and Mumford (1989), see also Kay 2004 : 230
- ^ von Brück, Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy, Charisma and Canon: Essays on the Religious History of the Indian Subcontinent Edited by Vasudha Dalmia, Angelika Malinar, and Martin Christof. New Delhi: Oxford University Press, 2001, ISBN-13: 978-0195666205, p 341, http://info-buddhism.com/dorje_shugden_controversy_von_Brueck.html
- ^ von Brück, Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy, Charisma and Canon: Essays on the Religious History of the Indian Subcontinent Edited by Vasudha Dalmia, Angelika Malinar, and Martin Christof. New Delhi: Oxford University Press, 2001, ISBN-13: 978-0195666205, p 341, http://info-buddhism.com/dorje_shugden_controversy_von_Brueck.html
- ^ a b c The Shuk-Den Affair: Origins of a Controversy (1998) by George Dreyfus. Journal of the International Association of Buddhist Studies (Vol., 21, no. 2 [1998]:227-270). retrieved 2008-12-15.
- ^ Kay (2004:48)
- ^ Heart Jewel, Tharpa Publications
- ^ Nebesky-Wojkowitz (1998:4)
- ^ Nebesky-Wojkowitz (1998:134)
- ^ Kay 1997 : 281
- ^ Kay 2004 : 231, Interview with Stephen Batchelor
- ^ Nebesky-Wojkowitz (1998:140)
- ^ Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy by von Brück, Michael. retrieved 2008-12-07.
- ^ The Shuk-Den Affair: Origins of a Controversy (1998) by George Dreyfus. Journal of the International Association of Buddhist Studies. Vol., 21, no. 2 [1998]:227-270. retrieved 2008-12-08.
- ^ The Shuk-Den Affair: Origins of a Controversy (1998) by George Dreyfus. Journal of the International Association of Buddhist Studies. Vol., 21, no. 2 [1998]:227-270. retrieved 2008-12-08.
- ^ His Holiness the Dalai Lama and Shugden by Lama Zopa. p. 6. 2008-10-22. retrieved 2008-12-07.
- ^ Ten Simple Reasons why Dorje Shugden is a Buddha [2]
- ^ Kelsang Gyatso. (1997). Heart Jewel: The essential practices of Kadampa Buddhism. London: Tharpa. p. 75.
- ^ Kelsang Gyatso. (1997). Heart Jewel: The essential practices of Kadampa Buddhism. London: Tharpa. p. 91.
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- ^ Nebesky-Wojkowitz (1998:138-139)
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- ^ Autobiography of His Eminence Choyang Duldzin Kuten Lama (1989). p. 1. retrieved 2008-12-07
- ^ Nebesky-Wojkowitz (1998:140)
- ^ Letter to the Assembly of Tibetan Peoples Deputies by Sakya Trizin. Archives of ATPD. 1996-06-15.
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- ^ Kay (2004:230)
- ^ Dorjee Shugden, The Spirit and the Controversy (??:?? - ??:??) by the TGIE. 2000-12-06, retrieved 2008-12-09.
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- ^ Mumford, Stan. Himalayan dialogue: Tibetan lamas and Gurung shamans in Nepal, p. 135. Madison: University of Wisconsin Press, 1989.
- ^ Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy by von Brück, Michael. retrieved 2008-12-07.
- ^ "'Jam mgon rgyal ba'i bstan srung rdo rje shugs ldan gyi 'phrin bcol phyogs bsdus bzhugs so", pages 33-37. Sera Me Press (ser smad 'phrul spar khang), 1991.
- ^ "'Jam mgon rgyal ba'i bstan srung rdo rje shugs ldan gyi 'phrin bcol phyogs bsdus bzhugs so", pages 31-33. Sera Me Press (ser smad 'phrul spar khang), 1991.
- ^ Lobsang Tamdin (1867-1937) Jam mgon Bstan srung rgyal chen Rdo rje sugs ldan rtsal gyi be bum : the collected rituals for performing all tasks through the propitiation of the great protective deity of Tsong-kha-pa, Mañjusri reembodied, Rdo-rje-sugs-ldan. New Delhi : Mongolian Lama Guru Deva, 1984
- ^ blo bzangs rta mgrin TBRC P1638
- ^ 'Jam mgon Bstan srung rgyal chen Rdo rje sugs ldan rtsal gyi be bum : the collected rituals for performing all tasks through the propitiation of the great protective deity of Tsong-kha-pa, Mañjusri reembodied, Rdo-rje-sugs-ldan.", page 20. New Delhi : Mongolian Lama Guru Deva, 1984.
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- ^ Mullin, G. H., & Shepherd, V. M. (2001). The fourteen Dalai Lamas: A sacred legacy of reincarnation. Santa Fe, NM: Clear Light. p. 208
- ^ Mumford, S. (1989). Himalayan dialogue: Tibetan Lamas and Gurung shamans in Nepal. New directions in anthropological writing. Madison, Wis: University of Wisconsin Press. p. 126.
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- ^ Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy by von Brück, Michael. retrieved 2008-12-07.
- ^ Music Delighting the Ocean of Protectors "http://www.dorjeshugden.com/articles/musicdelighting.pdf"
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- ^ Dorje Shugden and Dalai Lama - Spreading Dharma Together (about mid-way down the page). retrieved 2008-12-07.
- ^ Concerning Dholgyal with reference to the views of past masters and other related matters by the Dalai Lama. 1997-10-??. retrieved 2008-12-07.
- ^ Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy by von Brück, Michael. retrieved 2008-12-07.
- ^ Kay (2004:48)
- ^ Lobsang Tamdin (1867-1937) Jam mgon Bstan srung rgyal chen Rdo rje sugs ldan rtsal gyi be bum : the collected rituals for performing all tasks through the propitiation of the great protective deity of Tsong-kha-pa, Mañjusri reembodied, Rdo-rje-sugs-ldan. New Delhi : Mongolian Lama Guru Deva, 1984
- ^ Chronicle - H.H. Dalai Lama 'bans' a deity by the Dorje Shugden Devotee's Charitable & Religious Society. retrieved 2008-12-07.
- ^ Music Delighting the Ocean of Protectors (1967) by Kyabje Trijang Dorje Chang. p. ??. retrieved 2008-12-07
- ^ Ten Simple Reasons why Dorje Shugden is a Buddha [3]
References
- Nebesky-Wojkowitz, R. d. (1998). Oracles and demons of Tibet: The cult and iconography of the Tibetan protective deities. Gravenhage: Mouton, 1956.
- Mumford, Stan (1989). Himalayan Dialogue : Tibetan Lamas and Gurung Shamans in Nepal, University of Wisconsin Press.
- von Brück, Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy, Charisma and Canon: Essays on the Religious History of the Indian Subcontinent Edited by Vasudha Dalmia, Angelika Malinar, and Martin Christof. New Delhi: Oxford University Press, 2001, ISBN-13: 978-0195666205
- Kay, D.N. (1997). The New Kadampa Tradition and the Continuity of Tibetan Buddhism in Transition (1997) by David Kay, Journal of Contemporary Religion 12:3 (October 1997), 277-293.
- Kay, D. N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation. RoutledgeCurzon critical studies in Buddhism. London: RoutledgeCurzon. ISBN 0-415-29765-6.
External links
Scholarly papers
- Letting Daylight into Magic: The Life and Times of Dorje Shugden by Stephen Batchelor (1998)
- Two Sides of the Same God by Donald S. Lopez, Jr. (1998)
- A quick note on Dorje Shugden (rDo rje shugs ldan) by Paul Williams (1996)
Supporters of Dorje Shugden
- Dorje Shugden & The Dalai Lama Spreading Dharma Together
- Official Western Shugden Society website
- Why is the Dalai Lama Suppressing Religious Freedom?
- Dorje Shugden Charitable Society (Delhi)