Dorje Shugden
( Called Tibetan, powerful thunderbolt ', also Dhogyal, Dholgyal or Dolgyal ) Dorje Shugden [ cɛ ː tɕ ʰ ê to ː tɕe ɕuktɛ tsɛ ː ] is the belief system of Tibetan Buddhism, a supernatural being, which since the 17th century as a protective deity ( Dharma ) is worshiped. Since the 1970s, the 14th Dalai Lama Tenzin Gyatsho speaks publicly opposed the worship of Dorje Shugden.
Tradition
The History of Dorje Shugden, according to the lineage of his practice can be illustrated by a verse of the Tibetan Master Tagpo Khädrub Kelsang Rinpoche:
"With deep faith I prostrate to you, Vajradhara Dorje Shugden. / / Although You have already attained the Buddha - level / / And the twenty-seven deeds of a Buddha ausführst, / / You appear to the Buddhadharma and sentient beings in various forms, help. / / did you manifest in various aspects, / / As Indian and Tibetan masters, / / such as Manjushri, Mahasiddha Biwawa, Sakya Pandita, / / Buton Rinchen Drup, Duldzin dragpa Gyaltsen, Panchen Sonam Dragpa and many others. "
Dorje Shugden practitioners believe that the Wisdom Buddha Manjushri has manifested itself many times again, to help the Dharma. All of the above masters are therefore considered by them as Manjushri himself. In their opinion, the tulku Ngatrul dragpa Gyaltsen (1619-1656) was the reincarnation of Panchen Sonam Dragpa. Tulku Dragpa Gyaltsen lived at the same time as the fifth Dalai Lama at Drepung Monastery. Ngatrul dragpa Gyaltsän prophesied that he would appear as Dorje Shugden.
After the death of Tulku dragpa Gyaltsäns many characters that were understood by some of the masters as evidence that he had manifested as Dorje Shugden appeared. Other teachers were unsure and even tried to destroy a supposed evil spirit. The Ngawang Lobsang Gyatso, 5th Dalai Lama ( 1617-1682 ) wrote the first known prayer to Dorje Shugden called Lhundrub Döma. In the 17th century, was ordained Shugden the Trode Khangsar temple in Lhasa Dorje, in which there are a series of murals. Of which provides a history of Dorje Shugden (Skt. Jataka, Tib. Khrung rabs ) shows how it is listed in Tagpo Khädrup Kelsang Rinpoche's verse. From then on, the Shugden practice began to spread. There is an unbroken line of this practice to the masters of today.
Among the best known Buddhist masters of recent times, the practice of Dorje Shugden and practiced include, among others:
- Pabongka Kyabje Dorje Chang
- Kyabje Trijang Dorje Chang ( principal teacher of the Dalai Lama)
- Kyabje Zong Rinpoche
- Kyabje Ling Rinpoche (former Ganden Thripa )
- Gaden Namgyal Thrisur Lungri (until 2009 Ganden Thripa )
- Tomo Geshe Rinpoche
- Lama Yeshe (founder of the FPMT )
- Lama Zopa (formerly )
- Kyabje Rinpoche Zemey
- Geshe Rabten Rinpoche (founder of centers in Germany, Switzerland and Austria )
- Geshe Kelsang Gyatso
Dorje Shugden in the practice
Dorje Shugden was and is often revered by his followers today as an enlightened protector, and in this case usually regarded as a manifestation of the Wisdom Buddha Manjushri. But exhibit various English-language research that was considered to the beginning of the exile Tibetan Dorje Shugden by different trailers as unenlightened, worldly protector. The head of the Sakya school, Sakya Trizin, emphasizes that Shugden, although practiced in the Sakya School in part, belonged to the lowest class of the Dharma Protector and the practice was never part of the Sakya institution.
There are many different prayers to Dorje Shugden, which were written by realized Buddhist masters in the last centuries, that all follow the same pattern. All these sadhanas ( Tib. drub tab, German method of obtaining ) begin with taking refuge in the Buddha, Dharma and Sangha and the generation of the enlightenment spirit bodhichitta. Then Dorje Shugden is invited and with the understanding that it is a manifestation of Buddha, gifts to be offered to him and raised supplications for the removal of obstacles in the spiritual practice, the creation of helpful conditions and the flowering of Buddhist teaching.
The Symbolism of Dorje Shugden
According to the view of those who regard Dorje Shugden as an enlightened, there are a total of 32 deities in the mandala of Dorje Shugden. Each of these deities has a special function. They are explained in a prayer of things Kunlo, one of the great Sakya Lamas. The function of Dorje Shugden - the main deity of the mandala - is to lead trusting followers by the gift of great wisdom on correct spiritual paths.
The form of Dorje Shugden reveals the complete stages of the path of Sutra and Tantra. He 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. It symbolizes 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 means ignorance, to cut 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.
Dorje Shugden rides a snow lion, the symbol of the four fearlessnesses a Buddha. A juwelenspeiender mongoose sitting on his left arm. It symbolizes Dorje Shugden's power to grant all those riches that trust in him. The single eye in the middle of his forehead symbolizes his omniscient wisdom which perceives all past, present, and future phenomena simultaneously and directly. His wrathful expression indicates that it ignorance, the real enemy of all living beings, destroyed by blessing them with great wisdom, and that he destroys the obstacles of pure Dharma practitioner.
Controversy
Dorje Shugden exact nature - whether a manifestation of the Wisdom Buddha Manjushri, an enlightened or worldly Dharma, or a malicious spirit - is controversial among the followers of Tibetan Buddhism. A controversy erupted in the late 1970s, when the Dalai Lama began to publicly speak out against the worship of Dorje Shugden. This intensified the mid-1990s, after he had an " explicit ban" imposed on the practice, which prevents the practice within the Tibetan exile community largely. Meanwhile, it can be said " that have been cleaved by the prohibition of worship of Dorje Shugden the Gelugpa. "