Dorje Shugden Wangze for Power and Influence
Dorje Shugden Wangze (Pema Shugden) mural on a monastery wall
(By Tsem Rinpoche)
Dear students and friends,
I have previously blogged the complete commentary and prayers for two of Dorje Shugden’s emanations, which are Trakze, the wrathful form and Gyenze, the increase form. Ever since then, I have been receiving many requests for teachings on the other forms of Dorje Shugden. So, it is with great pleasure that I would like to offer you this explanation and commentary to Wangze’s practice, along with a condensed prayer to this form of Dorje Shugden.
Wangze is Dorje Shugden in a control form specifically to assist us when we are facing difficult situations or dealing with difficult people. Wangze’s practice can help us exert some form of control or influence to turn situations to our favor to achieve virtuous outcomes. I have had people come back and totally enamored with this practice as they can see it really brought them wonderful results.
This Wangze’s practice was initially taught to me in Gaden Monastery by His Eminence Kensur Rinpoche Jetsun Jampa Yeshe. I was having some difficulties and by engaging in this practice, I was able to overcome my difficulties with flying colors. It was just myself and Kensur Rinpoche in the room and he patiently taught this practice and meditation to me as I wrote down the notes. I joyfully share with you what I was given by this great master.
Do read the commentary carefully and understand it well before engaging in Wangze’s practice. It is always more beneficial to engage in spiritual practice with full understanding and knowledge of its benefits. You do not need any special initiations, life entrustments or permission to do this practice, anyone can propitiate Wangze and derive great benefit and blessings.
I wish everyone great spiritual advancement, and with this practice, may you gain a firm footing on the spiritual path and attain the charisma to influence people positively and bring benefit to their lives.
Sarva Mangalam.
Tsem Rinpoche
His Eminence Kensur Rinpoche Jetsun Jampa Yeshe and Tsem Rinpoche in Mumbai. Tsem Rinpoche had taken Kensur Rinpoche for a medical check and treatment.
Commentary on Wangze Practice:
A Practice for Power, Control and Influence
This commentary on Wangze’s practice was compiled from traditional sources by His Eminence the 25th Tsem Rinpoche.
Date: 30th July 2015
NOTE: This is a commentary on Wangze’s practice and can be done daily by anyone who wishes to cultivate the energies of power, control and influence in their lives. This practice does not require any initiations.
Introduction
In today’s materialistic and aggressively competitive society, one measure of success is the power and influence we have over others. Control over others is something people seek and is regarded as an important ‘weapon’ in samsaric pursuits. This may seem worldly but like many other aspects of Vajrayana, that which seems samsaric can be transformed into a spiritual path. What makes our actions worldly and samsaric or the opposite is the inherent intention behind them, which can be self-serving or selfless. For example, we may seek status and wealth so that we can have a good life and indulge in our attachments, or we may seek the same so that we can help others with the resources we have. Seeing that intention or motivation is the key, we can still pursue the same goals but adjust our motivation so that it trends towards spirituality or selflessness. Having an understanding of karma would make that transformation easier.
According to the Buddha, the outcome or result from any action is derived from the intent of the action and not necessarily the action itself. Since karma is determined by intent, one can sometimes act in ways that seem negative but can result in positive karma and merits due to the right intent. For example, due to the good intention of a mother who scolds and beats her child, even harshly disciplining a wayward child can actually accrue positive karma. On the other hand, a person who hides malice behind a fake smile may be collecting negative karma although their actions seem pleasant and nice.
Seeing that intention is a key determinant to the resultant karma, someone who seeks status, power and other samsaric goals may still be able to collect positive karma and merits if they shift the intent behind their actions away from just benefiting themselves, and instead towards a higher goal such as using one’s fame, power and influence to promote a charity or to influence others towards spiritual practice. In this manner, one can transform these ordinary and mundane actions into ones that resonate with spirituality. In the same way, the activity of Control is intended to correctly influence and direct ourselves and others along the Dharma path.
The Activity of Control
Buddhas and Bodhisattvas manifest a range of activities to cover a spectrum of needs and afflictions in order to benefit sentient beings. The four types of activities are Pacification, Increase, Control and Wrath, and these activities are meant to increase our merits and purify our negative karma. The activity of Pacification primarily purifies and pacifies obstacles and illnesses. The activity of Increase brings about beneficial causes and conditions for an abundance in our material and spiritual wellbeing. The activity of Wrath eliminates the most dangerous and negative causes and conditions. Finally, the activity of Control exerts influence over negative circumstances and minds.
These various activities are the manifestation of the skilful means of the Buddhas and Bodhisattvas, based on the diverse needs and inclinations of sentient beings, in order to lead them onto the Dharmic path. Each of the aforementioned activities is embodied in each of the five forms of Dorje Shugden. That does not mean that each manifestation of Dorje Shugden is limited to one particular activity and cannot assist in other ways. The specialisation merely provides a different focus for practitioners based on their needs and mental dispositions and ultimately, any form of Dorje Shugden is complete in itself.
When we propitiate Wangze, who is also known as Pema Shugden, we invoke Dorje Shugden’s activity of control. Since Wangze is an emanation of Manjushri and a fully enlightened deity, propitiation of Wangze will firstly result in the increase of spiritual merits. Merits are the causes and energies that become the spiritual force that empowers us to transform our minds in accordance to the Dharma that we have heard and learned. Merits from propitiating Wangze cannot be exhausted in the same way good karma is used up. Instead, they are stored and dedicated towards our full enlightenment.
Wangze is also an excellent practice for subduing difficult people who create obstacles in our work place, private lives and Dharma practice. In life, we meet all manner of difficult people whether it is our family, friends or people we meet at work. They may or may not intentionally create worries, problems and difficulties for us but the practice of Wangze allows us to neutralise any harm created by these difficult people by turning their minds around, mainly through the power of our speech. When we have mastered Wangze’s practice, not only will we be able to turn difficult people around but we will also be able to influence them positively, for instance, to lead them onto the Dharma path. Essentially, in subduing difficult, angry and disturbed minds, we also release these people from the suffering created by their own angst and anger.
Through Wangze, we gain the ability to turn conflicts and difficult situations around. Even situations that seem to be without a solution can be defused. When we engage in Wangze’s practice, our words will be infused with the power of Wangze’s energy and blessings. Therefore we will be able to transform difficult situations into opportunities by influencing people positively. Essentially, if done properly and with the correct motivation, Wangze’s practice will bestow control over all beings in the Trailokya, also known as the Three Planes of Existence – Form, Formless and Desire.
The last and perhaps the most relevant aspect of Wangze’s practice is how he assists us to exert control over our own minds. In order to influence others, we must first gain a measure of control over ourselves. Wangze assists in developing this discipline so that we are not uncontrollably steered by our afflictive emotions and attachments to subjectively pleasant objects or aversion to subjectively unpleasant objects based on our five senses. When we are not governed by our attachments and aversions, we commit less negative actions and our Dharma practice becomes stronger. This is important as before we can hope to influence others positively towards the Dharma, we ourselves must be a positive example and act as a testimony for Wangze’s assured blessings and power.
For most practitioners, we only display some semblance of spirituality and only practice Dharma when the conditions are conducive and we are within our comfort zones. We only practice Dharma when we are praised and will abandon Dharma practice when our egos, perceptions and expectations are challenged. We are usually eager to practice Dharma if we receive some tangible benefit and would rather not practice when it appears we may suffer material losses. For some, we only practice Dharma if we acquire fame in the process but will neglect Dharma practice when we encounter the loss of reputation. These are collectively known as the Eight Worldly Concerns and they make our approach to spiritual practice flippant with unstable commitment.
When we are flippant in our spiritual practice, no spiritual attainments can arise. Instead of finding happiness, we actually create the causes to experience more suffering in the future. This is because our minds flip back and forth between attachment and aversion, from pleasant to unpleasant sensations. It is this attachment and aversion that makes us suffer uncontrollably because our happiness is dependent upon an external source – How can permanent happiness arise when it is based on an external and impermanent source? Therefore, through Wangze’s blessings, we can gain control over our attachments and aversions so that we can stabilise our spiritual practice which creates a firm foundation from which attainments may arise.
It is important to note that the practice of Wangze is not so that we can manipulate and influence others for our own benefit. The motivation is key and the objective of the activity of Control needs to be understood.
The Five Aggregates
In this mandala of Dorje Shugden, Wangze or Pema Shugden appears behind the principal deity (center).
Human beings possess five aggregates, or skandas, that combine to make us ‘sentient’. However, our aggregates are stained and hence they become means by which we experience pleasure and pain. We will experience suffering as long as these aggregates remain contaminated and it is only by purifying these aggregates and transforming them into wisdoms that we can progress towards enlightenment. Hence each of Dorje Shugden’s purified aggregates are a ‘gateway’ to gain realisations and attainments through practice.
- Duldzin Dorje Shugden is the Principal Form and he is the manifestation of Dorje Shugden’s aggregate of Consciousness.
- Shize or Vairochana Shugden is the Pacifying aspect and is the manifestation of Dorje Shugden’s aggregate of Form.
- Gyenze or Ratna Shugden is the Increase aspect and is the manifestation of Dorje Shugden’s aggregate of Feeling.
- Wangze or Pema Shugden as the Control aspect and is the manifestation of Dorje Shugden’s aggregate of Discrimination.
- Trakze or Karma Shugden is the Wrathful aspect and is the manifestation of Dorje Shugden’s aggregate of Compositional Factors.
The aggregate of Discrimination is the perception or cognition of sense objects like a bell, tree, friend, family and so forth. This is how we mentally fit or categorise everything we perceive to be functional, beneficial, harmful or something to be avoided. Dorje Shugden’s aggregate of Discrimination takes on the form of Wangze and he protects us from people, situations and thoughts that distract or take us away from our spiritual path.
Wangze Practice
As a manifestation of the aggregate of Discrimination and a representation of the enlightened activity of Control, every aspect of Wangze’s body represents various enlightened qualities.
Click to view the high resolution image and right click to save. This can be printed out for your altar.
Standing behind the principle deity Duldzin Dorje Shugden, Wangze manifests as a handsome prince with blood-red skin. In the Dorje Shugden propitiation text, Wangze is described to be smiling flirtatiously in a wrathful manner. He wears a handsome red silk garment adorned with flowers and rides upon a turquoise dragon. The dragon mount traditionally represents the ego, thus when Wangze rides on the dragon, it represents the control and subjugation of the ego. That in turn represents selflessness and wisdom.
Wangze holds a taming vajra hook that is adorned with red silks in his right hand and a jewelled noose in his left. The vajra hook is the implement used by elephant drivers or mahouts to control or tame wild elephants. Hence, in Buddhist iconography, the vajra hook is considered an implement of control, hooking all negativities and wild, harmful minds towards liberation and out of Samsara. The vajra hook also represents the hooking in of all favourable conditions for our Dharma practice.
The jewelled noose represents the binding of all harmful beings that negatively affect our spiritual practice. On an inner level, the noose represents the ensnaring of the ego and the binding of higher wisdom. In the thangka on the stages of Shamatha meditation, a monk is depicted to be holding a vajra hook and noose to symbolise mental alertness or clear understanding. Therefore, Wangze’s practice enables us to stabilise our minds and develop mindfulness.
Setting up an Altar
In order to propitiate Wangze, it would be good to have a shrine to Wangze, complete with representations of the Buddha’s Body, Speech and Mind, alongside various types of offerings. The ‘Body’ here refers to a statue, thangka or picture of Wangze alongside your root Guru or lineage Gurus. ‘Speech’ is represented by a Dharma text and ‘Mind’ is represented by a stupa.
On our shrine to Wangze, we can offer incense, water, flowers, any types of food, electric or candle lights, sensory offerings, mandalas, the Eight Auspicious Signs, the Seven Royal Emblems and so forth. As part of our practice, we should ensure that the altar is neat, clean and the offerings are changed regularly. The practice of cleaning and making offerings before engaging in Wangze’s practice is part of the preparatory rite that will ensure the success of our practice.
Altar set up:
- A Buddha image or statue
- A Wangze image or statue
- A Dharma text
- A Stupa
- One set of Sensory Offerings (Optional) (From left to right – Water, water, flower, incense, light, perfume, food, and a conch shell)
- One set of water offerings (Optional)
An altar is an important component in the practice of Buddhism because it serves as a reminder of our spiritual objectives – which is to develop qualities in ourselves so we may be able to help all sentient beings. This is the foremost benefit of having an altar. The other benefit of having an altar is that it acts as an opportunity for one to easily gain spiritual merits as offerings can be made directly to the Buddha everyday which would help fuel one’s spiritual practice even more.
An altar can be set up anywhere except inside or next to a washroom. To develop the view that the enlightened beings on the altar are present before us, it is appropriate to always show respect in front of the altar. Therefore, if an altar is set up in the bedroom, it is encouraged to cover it when engaging in activities that are private in nature.
An ideal altar would consist of all six items listed above. However, at the very least, the altar should hold an image of Wangze and one can add the remaining items whenever they are available. How complete our altar is reflects how seriously we take the practice of Wangze in order to derive the benefits of his practice. Therefore, just like anything, the amount of effort placed into the practice reflects the results of the practice.
“Extra touches” can be added to the altar. One set of water offerings with seven to eight cups can be arranged in front of the altar with pure, clean water filled up to about the length of one grain of rice from the brim. A set of wrathful offerings, which symbolizes the offering up of one’s negative karma, can be neatly arranged behind the water offerings.
The Practice Guide
Click here to download the prayer text.
Taking Refuge
Video on How to Do Prostrations:
The practice begins with the recitation of the refuge formula three times. In this case, one is taking refuge in Lama Tsongkhapa – the Guru and Buddha, the Dharma and the Sangha.
When reciting the refuge formula, strongly visualize Lama Tsongkhapa surrounded by his eight main disciples at eye level. If this visualisation is too difficult and advanced at the beginning, one can start by visualising just two of his main disciples, Khedrup Je Rinpoche and Gyaltsab Je Rinpoche. Envision them sitting in Gaden Heaven on their thrones that are adorned with glittering jewels. All three are smiling, happy and warmly sending down their blessings.
Dorje Shugden Wanze: This is my personal thangka of Wangze. Click to view the high resolution image and right click to save. This can be printed out for your altar.
From within Lama Tsongkhapa’s throne (seat), visualise a powerful bright red light emanating out. This light is none other than Manjushri’s mind descending from Gaden Heaven to appear in front of you.
Visualise a brilliant mass of luminous clouds and Wangze is in the midst of the clouds in the form described above. In his heart, there is a sun disc on which is a syllable letter “Hung”, red in colour. From the letter “Hung”, light emanates out into the 10 directions to invite all the Buddhas, Bodhisattvas and deities, and then dissolves back into the “Hung”. The Buddhas, Bodhisattvas and deities become one with Wangze in nature and become firm in front of you. Now Wangze embodies the complete Three Jewels within his form. Therefore anything done to Wangze is the same as if you have done them to all the Three Jewels. The visualised Wangze is the samaya being and the Wangze invited from within Tsongkhapa’s throne is the wisdom being. When they combine, they become one and inseparable. Therefore you should believe that the real wisdom being Wangze is in front of you now. It is important to believe that.
Next, visualise Wangze emanating from below Lama Tsongkhapa’s throne which remains connected to Wangze. This signifies that the source of blessings are from Lama Tsongkhapa and that we are connected to Gaden Heaven.
The Four Immeasurables
The Four Immeasurables are recited to establish a good motivation that all practices that are done to benefit oneself do not harm other beings.
The premise on which The Four Immeasurables are practiced is that ‘everyone wants to be happy, but happiness cannot be achieved in isolation‘. In fact, one’s happiness depends upon the happiness of all, revealing that all life is interdependent. In order to be happy, one needs to cultivate wholesome attitudes towards others in society and towards all sentient beings.
Therefore, the best way of cultivating wholesome attitudes towards all sentient beings is through contemplative meditation on the Four Immeasurables, which cultivates loving-kindness, compassion, appreciative joy and equanimity towards an immeasurable number of sentient beings.
The practice of The Four Immeasurables is also a powerful antidote to negative mental states such as anger and pride.
Guru Yoga of Lama Tsongkhapa
After completing The Four Immeasurables, proceed to the Guru Yoga of Lama Tsongkhapa. When reciting the Migtsema mantra (at least 21 times) according to the guided visualisation above (described at ‘Taking Refuge’), it is important to develop the thought and faith that Wangze (in 3-Dimension / 3D) is in front of you, all-powerful and efficacious. Upon completing the Guru Yoga of Lama Tsongkhapa, move on to recite Dorje Shugden’s prayers.
Dorje Shugden’s Prayers – Kangshag
Introduction
The Kangshag to Dorje Shugden is a very powerful practice to remove our obstacles and purify the negative karma that has caused us to be surrounded by difficult people and experience difficult situations.
The Kangshag prayers may sound very violent and rough. However this is not unique to Dorje Shugden’s practice. It is also a common feature in other Dharma Protector prayers such as Kalarupa, Palden Lhamo, Mahakala and many others. Therefore, to the ignorant or to one who does not have a qualified master to explain the significance of such wrathful manifestations in the prayers, one may wrongfully feel repelled or recite it only based on faith. While reciting the Kangshag based purely on faith is acceptable, it is much more effective when we do our practices with a certain level of awareness and understanding. Once we realise that this wrathful manifestation in the Kangshag came into existence purely from Dorje Shugden’s pure compassion for all sentient beings, we will learn to appreciate and value the practice with great devotion.
In visualising the purifying of one’s negative karma through Kangshag, we must first understand that the human figures depicted in the visualisation below are not human beings as we know. These human-like figures are without sentience and are the negative qualities that cause us to continuously create negative karma, such as jealousy, anger, ignorance, attachments and more. Because these negative qualities are not tangible, we visualise them as representative beings in human-like form in order for Wangze and his entourage to slay these negative qualities for us.
Kangshag Visualisation
Pictured above is the wrathful flower offering made when reciting Kangshag. It is a very powerful practice that is related to “Chod”, which cuts away the attachment to the body. Some find it difficult to understand the reason behind offering such vile and “dirty” substances to the Buddhas. However, the vileness is perceived by the tainted mind. In this case, the Buddha does not have the karma to perceive harm or accept anything dirty in nature. Therefore, whatever items (be it visualized or actual) offered up to them will be transformed into pleasant, beautiful gardens and pools of delight. [This image can be printed out and offered on your altar
Visualise a wrathful environment which is the manifestation of our negative karma. In this space, a massive human-like figure, huge as a mountain, manifests before you. This human-like figure is all of our negative karma and negative qualities that hinder our spiritual growth.
Visualise Wangze and his entourage descending onto this human-like figure and dismembering it, forming countless complete sets of wrathful offerings.
The wrathful offerings consist of:
- ‘Argham’ (tea) – visualise that all of the blood from the being is emptied into the first bowl and offered up.
- ‘Phupe’ (wrathful flower) – visualise the skull overturned. The heart is placed in the skull. On the heart are the eyes, ears, tongue and nose; all symmetrically arranged.
- ‘Duphe’ (incense) – visualise all the remaining bones of the body (save the thighbone) being taken out and burned. The smoke arising from this is offered to Wangze.
- ‘Aloke’ (light) – visualise all the fat of the body being taken out and made into a butter lamp which is offered up to Wangze.
- ‘Gyende’ (perfume) – visualise all the remaining liquids in the body such as urine, bile, pus and others, being emptied into a bowl and offered up.
- ‘Newide’ (food) – visualise all the flesh of the body being cut up and offered up.
- ‘Shapta’ (sound) – visualise the thighbone carved into a wind instrument as an offering to Wangze.
Upon ending the Kangshag prayer, visualise that all of these negative manifestations have been destroyed by Wangze and his entourage. The visualisation of purification is in a wrathful and gory form in order to train us to not be attached or repulsed to the pleasant and unpleasant. It is another method in which renunciation is meditated upon by seeing our bodies arising from negative karma being pulverized, smashed and destroyed as in the Chod teachings. This practice may be visual and wrathful in nature but it is all done in the spirit of Buddhist renunciation. For example, Thai monks meditate in cemeteries or in front of bones and skulls to actualise detachment from our bodies in which we have a false view of its permanence, shown by how we invest time, energy and resources towards it when in the end it fails us with death. Renunciation is an extremely powerful component in our meditations to actualise so that our Dharma practice becomes genuine. This necessity to actualise renunciation is pervasive in all three Yanas of Buddhism. (End of visualisation)
Therefore, when making these offerings while reciting the Kangshag, we are purifying the karma that we have accumulated from many lifetimes. The Kangshag should be recited as many times as possible but as a guideline, it can be recited three, seven or 21 times during each prayer session, depending on the urgency of the situation. The Kangshag recitation coupled with visualization is a very powerful method for purifying immediate negative karma. The more Kangshags we can recite with visualization of Wangze, the more immediate the results. 100,000 Kangshag recitations are sometimes done by the assembly of monks in unison over a few days because it is so effective. No negative repercussions can ever arise from reciting Kangshag of Wangze or any other Dharma protector.
Torma
After reciting Kangshag, it is beneficial to make offerings of tormas to the Dharma Protector.
Making traditional tormas: The maker wears a mask to protect the “cleanliness” of the torma from our breath (which is considered impure)
Tormas are ritual cakes, made mostly from flour and butter, which are used as offerings in Tibetan Buddhist rituals. Tormas come in various shapes and sizes, depending on their purpose but they are usually in conical form. They can be dyed in different colours, depending on the practice the torma is being made for. Tormas are most commonly found in white and red. H.H. Kyabje Zong Rinpoche mentioned it would not be practical for non-monastics to offer traditional tormas. So he said it would be fine to offer things we like to eat like cookies and biscuits. If we are travelling or are in a hotel, plane or train, we can still do the Wangze practice without any of the offerings by just the recitation and visualisation. We should make do with time, place and circumstance to the best of our abilities. Sincerity, trust and faith in our practice to Wangze will definitely bear results.
For regular practitioners who are not trained to make the traditional form of tormas, the tormas can be represented with a glass bottle filled with cookies. If one wishes to make torma offerings throughout the practice, the following tormas can be prepared:
- One large jar filled with biscuits (torma offerings to Lama Tsongkhapa)
- One large jar filled with biscuits (torma offerings to Wangze)
- One smaller jar filled with biscuits (torma offerings to Wangze’s entourage)
However, if time is limited, the torma offering can be omitted. The tormas (biscuits) are in jars simply to prevent insects from getting to them. You can offer the tormas on plates, bowls or cups and discard the tormas in a clean place at the end of the puja/prayer. You can also eat the tormas as a blessing. If you do not want to eat them, they can be wrapped in paper and then discarded in the garbage.
A more simple altar set up. Practitioners who are not able to make traditional tormas can use jars filled with cookies as a replacement.
Black Tea Offering (Serkyem)
This practice is also called Golden Drink Offering or Serkyem, which forms a central part of the Dorje Shugden Kangsol. This practice was developed as an extended offering to the Dharma Protector to request for swift assistance. Hence, the Serkyem offering has become popular and it is commonly practiced among modern practitioners to request for swift assistance; especially in times of dire need. Traditionally, tea is used as an offering. However, other beverages like milk or even carbonated drinks can be used as a replacement.
A traditional Serkyem set
The Serkyem offering is traditionally offered by pouring the beverage into a two-tiered vessel, which consists of a taller vessel placed into a lower bowl. If the Tibetan-style Serkyem ritual item (which is normally made of brass) cannot be obtained, one can replace it by using a tall glass (such as a wine glass) placed in a glass bowl.
During the Serkyem offering, the beverage is poured from a pot or jug into the taller vessel until the liquid overflows down into the lower bowl. In Buddhism, the overflowing liquid is highly auspicious as a symbol of abundant merits, virtues, and favourable conditions.
The beverage can either be poured fully into the vessel prior to the recitation of the Serkyem verses, or it can be poured a little at a time during the recitation of relevant passages throughout the liturgy. If the latter method is chosen, pour a little of the tea into the taller vessel so that you do not present an empty vessel to the Buddhas. Before starting, consecrate the Serkyem by circling a lit incense stick three times clockwise around the Serkyem set while chanting the mantra ‘OM AH HUM‘.
While making the Serkyem offering, visualise the beverage as divine nectar that expands to fill an entire ocean which represents all the desirable things in the world that pleases the five senses.
Mantra Recitation
During the mantra recitation, we are requesting Dorje Shugden for his activity of Control.
Wangze’s mantra:
OM BENZA WIKI BITANA WANGSHA GURU OM
The mantra of Wangze’s entourage:
OM DHARMAPHALA MAHA RADZA BENDZA BEGAWAN KAMSUM NOCHO THAMCHED WASHAM GURU OM
You can recite one, three, seven or as many malas of Wangze’s mantra as you wish. It is encouraged to recite as many mantras as possible. It is also highly recommended that the practice is consistent and done daily. Upon completion of the recitation of the mantras of Wangze and entourage during each session, recite the Vajrasattva purification mantra 21 times. You can recite either the 100-syllable Vajrasattva mantra or the short mantra (OM VAJRASATTVA HUNG), depending on how much time you have.
An Extended Explanation of the Mantra Recitation Visualisation
Below is an explanation of the visualisation which accompanies the recitation of Wangze’s mantra to invoke his blessings:
Visualise that we are in our normal form, facing out. On our head sits a small 3-dimensional Lama Tsongkhapa, the size of a thumb. He is vibrant, alive, bright and emanating incredible amounts of light. From his heart region, many red lights radiate and go towards Gaden Heaven.
In Gaden Heaven, Lama Tsongkhapa in his actual form is sitting gloriously on a beautifully adorned eight-lion throne inside a bejewelled mansion, surrounded by his disciples and many dakinis. The light goes into the mansion, shines on Lama Tsongkhapa’s throne and from under the throne, Wangze comes forth in front of us. From Wangze’s heart, many red lights emanate out, and on the end of each, many beautiful offerings such as the sensory offerings of water, light, flowers, incense, perfume, food, and music go to all the Buddhas, Bodhisattvas and deities. Visualise all the Buddhas that we know, and visualise that they are very pleased with all these offerings. As a sign of their pleasure, they manifest in the form of Wangze himself. A rain of Wangze images fall onto the actual Wangze in front of you and become one with it. Shugden Wangze, having the power of control, is sitting on a turquoise dragon, glowing red, and smiling before you.
Next, lights from Wangze go out into the 10 directions and touch all the very influential and powerful people, the leaders, people who have control, and even the gods and deities; and blesses them. From them comes forth influence, control and power in the form of red lights. The red lights come back and dissolve back into Wangze. Wangze becomes even more energised.
Simultaneously, we visualise lights from Wangze going to certain groups of people who are malicious or harmful to us and to those who are difficult, problematic or with their reasoning invalid, incorrect or unjustified and whose minds we wish to influence positively and transform. So during this time, when Wangze’s lights go out and touch all the powerful and influential people, they also touch the minds of the people we wish to influence and change. We visualise the lights going to these people and dissolving into them. Their minds change to become gentle, happy and blissful. Think very strongly that their minds are being transformed. Feel that the people whose minds we are trying to transform have transformed. We can stop the meditation at this point and recite the mantras of Wangze and entourage:
- OM BENZA WIKI BITANA WANGSHA GURU OM
- OM DHARMAPHALA MAHA RADZA BENDZA BEGAWAN KAMSUM NOCHO THAMCHED WASHAM GURU OM
If we wish to continue with the extended meditation, we can visualise a third set of lights. These red lights emit from Wangze and within the lights are actually many miniature Wangzes, many of Wangze’s implements (taming hooks and nooses), and also many of the seed syllable letter HUNG. These dissolve into us.
The millions of small Wangzes dissolving into us are the blessings of Wangze’s body so that our presence becomes charismatic; we ‘shine’, stand out, leave a strong and positive impression in the minds of others wherever we go, we attract people’s attention in a good way. The red lights containing Wangze’s implements – millions of tiny taming hooks and nooses then dissolve into us. This is the blessing of Wangze’s mind. The syllable HUNG which is the blessing of Wangze’s speech, and Wangze’s mantra OM BENZA WIKI BITANA WANGSHA GURU OM in Tibetan or English, descend upon and bless us. The millions of Wangze’s mantras dissolves into our throat and blesses our speech so that we have the power to convince and we develop charismatic speech, eloquence, presence and influence.
We should think that we have gained the power of control, charisma, speech and influence, and that we are able to turn other people’s minds to do positive things. We should think that we are able to speak in such a way that we have confidence and our speech has power, influence, prestige and the ability to change their minds.
With the above visualisation, Wangze blesses our body, speech and mind with his enlightened body, speech and mind. Lastly, at the conclusion of our meditation, Wangze himself dissolves into red light and completely dissolves into us, thereby blessing us. At this point, we visualise ourselves being protected within an egg shape or dome of red light, which is the light of Dorje Shugden Wangze’s enlightened energy, which nothing can penetrate. No harm, negative words, negative energy or weapons can penetrate through; we must have confidence and faith in this very strongly while reciting the mantra.
Wangze blesses us with the power of controlling negative situations and transforming them to become positive and we are able to influence others to do positive actions. We are blessed to have the ability to turn negative circumstances in the environment into positive ones. We should think that we are highly blessed by Wangze.
Dothey and Dedication
Before bringing the session to a close it is good to recite the Dothey prayer, the request to Dorje Shugden for his enlightened activities, which was written by H.H. Kyabje Trijang Rinpoche. The Dothey also contains graphic verses and exhortations to ‘kill the enemy‘ but such graphic words are only symbology and are not actually directed at sentient beings. In any Buddhist practice, no harm is inflicted on others by ritual, thought, meditation or action. The word ‘kill‘ in Dothey refers to the destruction of one’s own inner enemies which are the ego, selfishness, miserliness, anger and hatred. So ‘kill the enemy‘ in Dothey may sound quite violent but it refers to the violence that we actually create emotionally towards the people around us due to such afflictive emotions. This practice is aimed at ‘killing off‘ those negative emotions within us or at least realising that the enemy is within.
After you finish Dothey, visualise Wangze and Lama Tsongkhapa dissolving into you and recite the dissolution verses. End the session with a short dedication. It is very important to make a sincere dedication.
Conclusion
Ultimately, Dorje Shugden as Wangze is the most powerful deity to propitiate in order to develop control or exert a positive influence on ourselves and others because he is an enlightened Dharma Protector in a worldly form. As he appears in a worldly form, Wangze has greater affinity with us compared to other enlightened beings because his practice requires less merit for us to connect with him and receive the benefits of his practice. This means that compared to other enlightened beings, it will be swifter for Wangze to assist us because of this affinity. In actual fact, there is no difference between enlightened beings because they have all achieved the same state of enlightenment. The difference lies in our differing affinity with one particular enlightened being over another.
Besides that, Wangze’s strong affinity with beings of this time is because he is a relatively young and recently arisen Dharma Protector. Wangze only arose around 400 years ago as a Dharma Protector although his mind stream is the culmination of a long line of incarnations of high Lamas and Mahasiddhas of both India and Tibet. Wangze has been manifesting enlightened activities throughout many of his previous lifetimes.
Since Wangze is an emanation of Manjushri, to propitiate Wangze is to rely upon and worship Manjushri. As an enlightened being, Wangze cannot do anything that harms anybody and therefore he will not fulfil or act upon negative prayers and ill-wishes towards our perceived enemies. Wangze will only assist us if our motivation is genuine and will not harm or manipulate others for our own benefit. Hence Wangze’s practice cannot be ‘misused’.
When we propitiate Wangze, he is actualising our merits to sway and influence the people in our visualisation exercise, which we perform during the mantra recitation. It is important to remember that Wangze’s practice is, first and foremost, to assist us in developing control of our own minds by developing spiritual attainments. As a side benefit, Wangze’s practice helps us to control and influence people who are an obstacle, especially those that are an obstacle to our spiritual path.
Dedication by Tsem Rinpoche
The aspiration for offering this practice is so that it will benefit many people. May those who practice Dorje Shugden as Wangze or any other Dorje Shugden emanation receive his great blessings of inner and outer control, power and influence. May the stability and conditions they need to live good lives and engage in spiritual practice be bestowed by Dorje Shugden Wangze. May they have peace of mind, peaceful sleep, peaceful family, peaceful life and free of accidents. Please remember that Dorje Shugden is a World Peace Buddha emanated as a Dharma Protector and his nature is the fully enlightened Manjushri. This prayer is provided so it may be convenient and free to access to such a precious practice, especially for those that truly need it.
I have worked with my team to compile all of this in hopes that it will be of tremendous benefit.
Note by Blog Team:
- Invite home a beautiful Wangze tsa tsa to aid your practice: http://www.vajrasecrets.com/wangze-tsa-tsa-with-bronze-finish
- Download more high resolution images of Wangze: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html
- If you are in need of any Dharma items to conduct your practice, visit http://www.vajrasecrets.com/
For more interesting information:
- Which Dorje Shugden Style Is Your Favourite?
- Various prayers to Dorje Shugden composed by His Holiness the Omniscient 10th Panchen Lama (download PDF)
- The Tsongkhapa category on my blog
- Tsongkhapa Retreat Instructions
- Tsongkhapa’s daily practice (video commentary)
- The Dorje Shugden category on my blog
- Dorje Shugden Retreat: A Powerful Practice to Fulfill Wishes
- Dorje Shugden Trakze to Dispel Black Magic & Spirits
- Dorje Shugden Gyenze to Increase Life, Merits and Wealth
- Namkar Barzin
- Don’t Be Disenchanted – My Sharing (Setrap Retreat)
- Tsem Tulku Rinpoche Teaches Prostrations Part 1
- Tsem Tulku Rinpoche Teaches Prostrations Part 2
- Kechara Forest Retreat
- Vajrasecrets: Dorje Shugden’s Five Families Tsa Tsa Collection
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Wangze, who is also known as Pema Shugden, is an emanation of Manjushri and a fully enlightened deity. When we rely on Wangze in our practice of Wangze the result is amazing, it will increase of our spiritual merits. Merits are the causes and energies that become the spiritual force that empowers us to transform our minds. We also receive Wangze great blessings of inner and outer control, power and influence. A précised post with explanation to understand better.
Thank you Rinpoche for this sharing and bringing these practices to Malaysia for the benefits of others.
Thank you Rinpoche for your teachings on Dorje Shugden Wangze. Dorje Shugden always helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities. We are so fortunate to have learn this practice from our Guru.
Wangze is an emanation of Manjushri as an enlightened being, will assist us when we are having to face difficult situations or dealing with difficult people . With a good motivation and right visualisation, Wangze’s practice will remove our obstacles and purify our negative karma. Relying Wangze with trust will assists us to exert control over our own minds our words transforming difficult situations into opportunities.
Thank you Rinpoche for this sharing of a powerful practice.
Thank you Rinpoche for sharing with us the practice of Wangze. There are five emanations of Dorje Shugden, each emanation has a different function to help to solve a specific problem. According to Rinpoche, Wangze is to assist us when we are facing difficult situations or dealing with difficult people. His practice can help us exert some form of control or influence to turn situations to our favor to achieve virtuous outcomes.
Perhaps our speech is not strong enough to influence people to learn Dharma or get involved in Dharma work. With Wangze practice, and of course if we walk the talk, our speech can become stronger to influence people. We do need divine help from time to time.
Dorje Shugden is a very powerful practice for modern people. He arose 400 years ago to help us to solve our problems. We have to trust Dorje Shugden and have faith in him then he can do his job to help us. Since Dorje Shugden is an emanation of Buddha Manjushri, therefore, it is safe to do his practice.
Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
A Daily Request for Wealth, Peace and Protection
Composed by H.E. Tsem Rinpoche
In the heavens there are myriad manifestations of the divine. All those manifestations specifically show us different aspects of divinity in order to be of benefit to all living beings. All the rupakaya forms of the divine have compassion, skillful means and wisdom. We invoke upon them whether we are happy, sad, down, lost, fulfilled, confused, empty, and during the whole range of emotions we constantly experience due to an untrained mind.
Understanding our nature, Great Wisdom Being Dorje Shugden, therefore all the more so, please hold us close to your bosom as an only child to a parent.
Though the manifestations of the divine need no offerings and gifts from us, we offer you supreme Manjushri Dorje Shugden a libation of tea, incense and mantras, in order to ask you to bless us, to be a part of our lives, to abide in our dwellings and to give us signs, omens and portents of both good and bad. When the negative arises, quell them immediately. Please increase the positive for my weary and worn mind as I lay my hopes in you.
When difficulties, problems and confusion arise, we ask you, who is but the culmination of all that is powerful, holy and omniscient to bless myself, family, loved ones, environment and even my pets. May I see wisdom, find hope, and be at peace.
I request you, O Divine Bhagavān Dorje Shugden, who wears a round dome hat and the three robes of a saffroned bhikshu, who wields a sword of liberty, justice and wisdom and clutches a wish-fulfilling jewel, who rides on a supreme lion of subjugation of all that is negative, to fulfill my wishes. I understand my wishes may not be the best, so I surrender to your wisdom for the outcome though it may not be what I have in mind. Please bless myself and everyone that we may enter into the supreme city of liberation.
Great Bhagavān Dorje Shugden, I request you sincerely from my heart to be a part of my life, bless my home, and grant me wisdom, solace and comfort, that I might be of service to others without agenda, and that I may focus out onto others and not be fixated on myself, creating more problems for all that I hold dear.
Bless me to become kinder, wiser, more compassionate, tolerant and very forgiving to all those who hurt and love me. In order to become close to you, Dorje Shugden, we must surrender the banal. We must abandon fixed views, projections and rigidity. Lastly, in my final moment when I leave this plane of existence, only the positive actions I have done will matter as everything and everyone will be left behind. Let me realise this and act upon this now! At this crucial moment, please may I have a vision of yourself, the powerful and merciful Dorje Shugden, to take me to where I may course in the sky to continue my journey of spiritual waxing.
I offer you saffron-coloured tea and my faith to fulfill my prayers and gain siddhis. By reciting your mantra, may healing, peace, love, long life, protection and perfect view of sunyata arise.
Mantra of fulfillment, peace and wisdom:
OM BENZA WIKI BITANA SOHA
(It is good to recite this mantra daily as much as you like or your timing allows.)
I dedicate this supreme heartfelt prayer to the all-knowing Celestial and Supreme Protector Dorje Shugden, that I may quickly become a being of light, compassion, love and enlightenment.
Please play the audio included here to follow along with the prayer.
OR
Follow on youtube: https://www.youtube.com/watch?v=9-OSudd323A
For more information, go to: https://www.tsemrinpoche.com/?p=61394
https://video.tsemtulku.com/chat-videos/chat-1538813324.mp4
Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.
Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)
Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.
https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be
Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)
In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.
https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be
For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html
For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
His Holiness the 10th Panchen Lama
Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.
After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.
The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.
At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.
His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.
Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.
Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.
The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.
See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb
This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
“If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can be harmed by an evil spirit… Which one is it? Can he be harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?” – Tsem Tulku Rinpoche
Photo: His Holiness the Dalai Lama, young Tsem Tulku Rinpoche and Tsem Tulku Rinpoche’s tutor Kensur Rinpoche Jampa Yeshe
DON’T MISS THIS! FANTASTIC NEW GREAT STUFF! High quality videos redressing the misinformation about Dorje Shugden practice and people and the current sad Tibetan situation and why they are losing ground in the world. Powerful and truthful – CLEAR VIDEOS – https://bit.ly/2LJbo35
Amazing post!!!!!
Dear friends, For months we have been working on this BEAUTIFUL and meaningful mural in Kathmandu, Nepal. Please click here to enjoy the many stunning pictures of this mural: https://bit.ly/2LgOj8J
Tsem Rinpoche
Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche
Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.
Hi there,
I wanted to find out the following mantra recitations with regards to Dorje Shugden’s practice as it is recited as OM BENZA WIKI BITANA…but my practice following to Venerable Trijang Rinpoche, we chant it as OM VAJRA WIKI WITRANA…
Hence, for example take Wangze’s practice for instance it is recited as OM BENZA WIKI BITANA WANGSHA GURU OM
Can I also chant it as OM VAJRA WIKI WITRANA WANGSHA GURU OM? And do the same to recite other forms and aspects of Dorje Shugden’s practice? Like chanting Shitze, Gyense and Trakze as well using OM VAJRA WIKI WITRANA… instead of OM BENZA WIKI BITANA…
Please advise.
Thank you
Hi Stevie,
Nice to hear from you. There are two ‘traditions’ or lineages of pronunciation regarding the mantra. According to the tradition of Kyabje Trijang Rinpoche, it would indeed be pronounced OM VAJRA WIKI WITRANA SOHA.
Tsem Rinpoche received the practice of Dorje Shugden from Kyabje Zong Dorjechang who pronounced it as OM BENZA WIKI BITANA SOHA. So that is why Tsem Rinpoche and his students follow this pronunciation, and that’s why it’s the pronunciation provided on Tsem Rinpoche’s blog.
BENZA itself is the Tibetanised pronunciation of VAJRA, and you will also see this “difference” in other mantras like for Vajrasattva’s, for example. One tradition pronounces it as “OM BENZA SATTO SAMAYA” and another pronounces it as “OM VAJRASATTVA SAMAYA”.
In short, both pronunciations are equally efficacious and lead to the same result. It’s just a matter of which tradition you received the practice in, and which pronunciation was conferred upon you. Following in this logic, you can recite Wangze’s mantra in the manner you have transliterated but if you wish to be doubly-sure, it would be best to consult with others who received the practice of Dorje Shugden from Kyabje Trijang Rinpoche, just to confirm 🙂
Hope this helps a little and thank you for your comment!
Isn’t this just lovely?! Look at these cute Tibetan kids singing praises to Dorje Shugden during Losar celebration in Tibet! Great blessings to all – Click to watch! ???
https://video.tsemtulku.com/chat-videos/chat-1519938132.mp4
Will the CTA (Tibetan govt in exile) and their supporters in East and West say voodoo is evil and cannot be practiced too? Will they advise against Voodoo and say its a demon’s practice and people who practice are bad too? Truth be told, no one has the right to say anything about anyone’s religion. Listen to what this man says in the short snagged clip because he speaks well and with the truth.
https://video.tsemtulku.com/videouploads/comment-1519934791.mp4
Watch the rest of the video on Youtube here: https://www.youtube.com/watch?v=n0_syJQBteA
This excerpt of the Swiss Television documentary presented in 1988 is a painful reminder of the hypocrisy and the sad reality of the oppression, discrimination, and ostracisation of Dorje Shugden practitioners. For 20 years, Dorje Shugden practitioners have endured this and no one supported their fight as the Tibetan leadership in exile continues to undermine their effort by denying the existence of this ban, and silencing their voice by peer pressure, flooding the media and fooling the general public with accusations that Shugden practitioners are political tools supported by the Chinese government to create discord within the Tibetan community. Please listen to their plea and please share this video far and wide to end this injustice.
https://www.youtube.com/watch?v=gis2vaURT40
The Wangze practice is such a powerful practice that deals with the minds. May many people be able to do the Wangze practice to benefit many sentient beings.
A great teaching shared by Guru Rinpoche. Now I truly understand the practice of Wangze. Thank you so much Guru Rinpoche. As far as I know Dorje Shugden and the five families do bring good result, blessing and tremendous benefits if the the practice is done in a proper manner.
感谢仁波切的教诲与开示，
尊贵的仁波切慈悲的把从他尊贵的上师中得到这殊胜的法门，并且在这里仔细地教导大家，把佛法传承延续下去，感恩仁波切。
多杰雄登 – 旺泽- “镇服”相，鲜红色，身骑龙神。 对于固执的人，祂能驯服和征服他们的思维，然后才能令他们专注的修行。旺泽能克服非常困难和非普通神灵可镇服的情况。
我们可以透过修持多杰雄登 旺泽 修持法，并且运用在好的发心上，当我们需要很大的沟通来解决某些人事关系，或是某些需要被控制稳定下来的情况，多杰雄登-旺泽是能够帮助到我们的。
谢谢
Jerry Sito
Dear rinpoché, how did you know i am living the most difficult(to me the base is unknown) situation i must clean up, of this life? Bad influences with skies full off, bad done work by government and police, etc….all together in 40 years time and been seen right now. I am tired. I can not change the situation and it breaks friendship, relations, curing by doctor and confidences, etc. I hope after this practice it will be turned into positif. I let you know. I admit, i dare not putting this practice on my site. I think it is too powerfull for the most white people. Only cases like me may do it and … i start with the beginning.
Spiritual practice helps to turn our mind around, from relying on external factors for happiness to self-generating. Therefore the most important aspect of our spiritual training is to focus on “exert control over our own minds.”
Wangze practice empowers us to do so by helping us develop the discipline we needed over our monkey mind, “so that we are not uncontrollably steered by our afflictive emotions and attachments to subjectively pleasant objects or aversion to subjectively unpleasant objects based on our five senses.”
As a result of gaining full control over our mind, we will also be able to influence others. I hope everyone will do so without any selfish, eight worldly concerns or malice means. May everyone be successful in whatever they are at, and obtain some happiness at the end of the day. Thank you, Rinpoche.
Great message every Tibetan especially must read!
we need to stabilise our mind which means we have to control our thoughts and actions. We have to be aware of our intentions in our trying to help others. So, it would be good if we learn to face our fears and confront it. That will put it to rest and we can move forward.
Thank you, Rinpoche for this teaching and practice.
Thank you Rinpoche and the blog team for compiling the text and giving us the detailed explanation of Dorje Shugden Wangze’s practice together with the benefits, purposes, as well as the visualization during the mantra recitation in a very descriptive manner. In this degenerate age, violence and anger seem to increase year after year with many bombings and killings happening in many countries. As such, Wangze’s practice is very important to subdue the conflicts and difficult situations arise from the people whose minds are filled with negativity, anger and delusion. During the visualization while reciting the mantra, the lights coming out from Wangze and touching the world leaders with enlightened qualities, eventually can bring new hopes with peace and happiness to many people who are suffering in difficult situations. Besides, we need to accumulate spiritual merits in our daily Dharma practice in order to enable us to continue with our spiritual journey in this life and many future lifetimes so that we can stay on the path towards the liberation from samsara and ultimately achieving the Enlightenment. Hence, Wangze’s practice can help us and nurture our minds to become stable and consistent with our Dharma practice.
May every sentient beings will be blessed and protected by Dorje Shugden until samsara ends.
Thank you with folded hands,
kin hoe
Thank you Rinpoche for sharing this most beneficial practice of Wangze with us. Wangze is the control form of Dorje Shugden, which has manifested to help us control and have power and exert a positive influence on our own mind to stabilize it and prevent it from being swayed by attachment to subjectively pleasant objects and aversion against subjectively unpleasant objects. From the ground of stability , our practice becomes firmer and stronger and the likelihood of attainments arising will be greater.
Once ,we have control over our minds, we will be able to exert a positive influence over others by our own example. Wangze practice also assists us in dealing with difficult people, who create obstacles, as well as helps influence a situation and turn it around to achieve a positive virtuous outcome. Our motive must be not to benefit ourselves but for the benefit of others. Wangze helps us through our power of speech.
All in all, Wangze practice helps us develop inner and outer control, influence and power. Wangze’s Vajra Hook and Noose hooks all inner and outer negativities that create obstacles for our Dharma practice.They also help to bind us to higher wisdom, mindfulness and mental alertness.
This is an interesting comment by Suzy on Rinpoche’s YouTube channels that indicates clearly that people have seen through the Tibetan leadership’s negative propaganda against Dorje Shugden. Suzy’s comment is honest and she acknowledged that she harbored negative thoughts about Dorje Shugden due to the Dalai Lama’s words. And yet she felt that the Dalai Lama was in fact using skillful means to propagate the Shugden practice. https://www.youtube.com/watch?v=Vl-4lIwxph4&t=11s
Thank you very much Rinpoche for sharing this wonderful and beneficial practice of Wangze with us. It is amazing that Wangze practice can turn our negative speech into positive to benefit and influence others when we come in contact with difficult people in life at work,business and to practice Dharma.
Amazing to know what Dorje Shugden Wangze can help us.,control and exert positive influence our own minds. I am glad to understand and learned some new knowledge from this wonderful post.Wangze is an emanation of Manjushri and will only assist us if our motivation is genuine.
Thank you Rinpoche for sharing these teachings and the wonderful dedication for those who practice Dorje Shugden as Wangze or any other Dorje Shugden emanation.
May Rinpoche be blessed with good health always.
Trode Khangsar Chapel in Lhasa, TibetOver 400 years ago a great and learned lama Tulku Drakpa Gyeltsen was famed in Mongolia, Tibet, Nepal and China for being very saintly and compassionate. He resided in his residence (Zimkhang Gongma Ladrang) in Drepung Monastery. His root guru was H.H. the Omniscient 4th Panchen Lama and his close dharma brother was the 5th Dalai Lama.
The 5th Dalai Lama and Tulku Drakpa Gyeltsen had a very close and dharmic relationship and often went to receive teachings together from the 4th Panchen Lama. They were close in age. They both became very learned and well known. During this time, the Dalai Lama was enthroned as a Dharma King of Tibet. But more people went to see Tulku Drakpa Gyeltsen for teachings, initiations and divinations. This made the attendants of the 5th Dalai Lama feel threatened that Tulku Drakpa Gyeltsen’s fame might usurp the power of the 5th Dalai Lama. So they had a khata forced down his throat. At that moment, Tulku Drakpa Gyeltsen dissolved his psychic winds and generated the wish to be a great guardian of Buddha and Tsongkapa’s teachings. As his consciousness dissolved, he entered ‘bardo’ as a dharma protector of the highest order (jikten depey sungma). Many signs were seen throughout Lhasa at this time and the earth was said to have shaken in Lhasa. This event was already predicted to Tulku Drakpa Gyeltsen’s previous incarnation when he was one of the 8 main disciples of Lord Tsongkapa the Supreme Master and he served Tsongkapa directly by building Gaden Monastery.
When the 5th Dalai Lama heard what his scheming and power-hungry attendants had done, he was very distressed. He was very sorry Tulku Drakpa Gyeltsen was murdered and dishonored as he was a great dharma master. The 5th Dalai Lama composed an apology to Tulku Drakpa Gyeltsen. In Lhasa, tens of thousands gathered for the cremation of Tulku Drakpa Gyeltsen’s holy body. During the cremation, the 5th Dalai Lama’s apology was read out at which flames spontaneously arose from the body of Tulku Drakpa Gyeltsen commencing the cremation. From the body, during cremation, a powerful whirlwind of smoke tunneled into the sky for all to see as this was an indication Tulku Drakpa Gyeltsen’s consciousness has arisen as the Dharma Protector Dorje Shugden. The Dharma Protector Setrap immediately recognized this new protector Dorje Shugden and ‘enthroned’ him as a powerful Dharma Protector in the realm of the Buddhas. From this, Setrap and Dorje Shugden are closely connected and very close working hand in hand always. After the cremation, the great 5th Dalai Lama built a Dorje Shugden chapel on the spot the cremation took place and named it Trode Khangsar. The 5th Dalai Lama commissioned the statue of Dorje Shugden in this chapel and had monks installed in the chapel to do continuous propitiations to Dorje Shugden. Trode Khangsar Chapel was a commemoration to Tulku Drakpa Gyeltsen who was wronged and also a celebration of his consciousness arising as the World Peace Peace Protector Dorje Shugden.
This Trode Khangsar Chapel still exists now in Lhasa where many make pilgrimages there. It is in good condition and was recently renovated. It is over 400 years old and a testimony to the respect the Great 5th Dalai Lama had to Tulku Drakpa Gyeltsen who arose as Dorje Shugden.
I have visited this holy chapel in Lhasa years back. I’ve never heard of it till I was in Lhasa and by chance, I was told about it which I was happy to visit. I could not find the place but strangely a bunch of pilgrims from Amdo told me they would show me how to get there in Lhasa.
This short video is a short clip of this holy Trode Khangsar Chapel in Lhasa today commemorating Dorje Shugden, built by the great 5th Dalai Lama. The great 5th Dalai Lama even composed a prayer to Dorje Shugden which is still available today and we can recite to invoke the blessings, protection, and assistance of World Peace Protector Dorje Shugden.
Tsem Rinpoche
Read more: Trode Khangsar – A 400-year-old Dorje Shugden Chapel in Lhasa
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/trode-khangsar-%E2%80%93-a-400-year-old-dorje-shugden-chapel-in-lhasa.html
Short video: https://www.youtube.com/watch?v=FTybDwTeLAM
__________________________________
The 5th Dalai Lama’s Prayer to Dorje ShugdenHUM
Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place!
Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!
Samaya substances, offerings and torma, outer, inner and secret,
Favourite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!
Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!
Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!
From: http://www.dorjeshugden.org/practice/the-5th-dalai-lamas-prayer-to-dorje-shugden
Tibetan prayer from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html
Personally, the most appealing aspect of Wangze practice for me is how he can assist to exert control over my mind. Our thoughts are the raw materials for our attitudes. Ironically, the more I ponder upon it the more I realised that most of the time, I am not even really aware of all the thoughts swirling in my mind, yet I believe I have control over how I formulate my thoughts leading to how I deal with things. Such misleading sense of control has culminated to a mind that is totally undisciplined and unfamiliar when it comes to things beyond the cushy parameters of my comfort zones.
Wangze is capable of helping us gain a measure of discipline over ourselves so that we are not uncontrollably steered by our afflictive emotions and attachments. Since we suffer due to our afflictive emotions and attachments, logically, by tackling these, the suffering will reduce and cease over time. Basically, when our judgements are not clouded by afflictive emotions and attachments, we are less likely to commit negative actions and our perspective of things becomes clearer and wider. Consequently, through Wangze’s blessings, our spiritual practice can continuously grow in a strong and stable manner.
Thank you Rinpoche for your teaching on Dorje Shugden Wangze.
I love it that Wangze practice helps to subdue and turn our minds towards more positive actions. How can we influence to be positively motivated, if we ourselves are struggling to manifest positive motivations, it is only logical once we can control our minds to take more positive actions then only we can help others to generate the same kinds of minds.
Dear Rinpoche and writers,
Thank you with folded hands for this extremely beneficial post. I feel blessed that we now have this post to start a powerful practice to control and exert positive influence our own minds and other’s. I particularly like the clear and easy-to-understand explanation on visualisation. This is very helpful for those who are new to this practice and for seasoned practitioners to take their visualisations to the next level.
I have gain more understanding of Wangze practice after reading this teaching.
This practice is very beneficial when we are facing difficult situations or dealing with difficult people. I guess everybody is facing daily challenges taking and handling difficult situation and people.
Propitiation of Wangze will firstly result in the increase of spiritual merits, then later assists us to exert control over our own minds.
By subduing difficult people who create obstacles in our work place, private lives and Dharma practice, we are able to turn their minds around, mainly through the power of our speech. When we turn conflicts and difficult situations around, we will be able to solve most of the problems.
Thank you Rinpoche for your teaching on Dorje Shugden Wangze. It is wonderful to have DS Wangze to help us (with us having good motivations) as we face the obstacles in form of difficult people. I will definitely be propitiating Lord Wangze in my prayers.
Buddhism is famous for the practice of mindfulness meditation–where emotions and other mental events are recognised, but not reacted to. This type of practice and control leads to less disturbances and reactions to negative situations and emotions.
In the course of his research, Ekman and Robert Levenson, PhD, a psychology professor at the University of California exposed one Tibetan Buddhist monk to a sudden sound as loud as a firecracker and monitored the participant’s blood pressure, muscle movements, heart rate and skin temperature for signs of startle. The Buddhist monk, possibly due to hours of practice regulating his emotions through meditation, registered little sign of disturbances.
As mentioned in the article, a monk holding vajra hook and noose in the Shamatha thangka symbolise mental alertness or clear understanding, so Wangze’s implements shows that practice will lead to stabilising our minds and develop mindfulness.
The world we experience is the result of our karma, or actions, and all our actions of body, speech, and mind originate in the mind. Hence, the practice of Wangze is supreme. With his vajra hook, he hooks all negativities and wild, harmful minds towards liberation and out of Samsara as well hooking in favourable conditions for our Dharma practice.
May this practice of Wangze be proliferated and that many will achieve the ability to influence others towards a better state of mind, and for every practitioner to have control of their own mind.
Thank you Rinpoche for this wonderful teaching on Wangze , looking forward to start the practise
Very powerful and beneficial practice ! Thank you Rinpoche for sharing this wonderful post. From this detailed post, I learned a lot and understand that :
Wangze’s practice enables us to stabilise our minds and develop mindfulness.
Wangze is Dorje Shugden in a control form specifically to assist us when we are facing difficult situations or dealing with difficult people.
Wangze’s practice can help us exert some form of control or influence to turn situations to our favor to achieve virtuous outcomes.
Wangze’s practice can help to increase our spiritual merits.
Wangze is also an excellent practice for subduing difficult people who create obstacles in our work place, private lives and Dharma practice.
Wangze will only assist us if our motivation is genuine and will not harm or manipulate others for our own benefit. Hence Wangze’s practice cannot be ‘misused’.
Wangze allows us to neutralise any harm created by these difficult people by turning their minds around, mainly through the power of our speech.
This is such a wonderful explanation of Dorje Shugden Wangze for Power and Influence. Thank you Rinpoche for sharing this teaching to us and appreciate much.
I cannot express how immensely happy I am to see Wangze’s practice being published and made public. If I have only one wish that I would like fulfilled, it is for everyone to come to know Wangze. Why Wangze? Why the control from of Dorje Shugden above everything else? Because in truth, the only thing that separates us from the highest practice and understanding of the Dharma is our mind and if we do not deal with that first and foremost, ‘Dharma practice’ becomes an academic hobby at best. Basically on our own, it is impossible to subdue our own mind and this is where Wangze comes into the picture.
Wangze’s practice may well be to help alleviate problems and deal with difficult situations and beings and we can only do that by first recognizing how confounding and problematic our mind is. Wangze doesn’t promise us a special and secret path to control and manipulate others, but if we were to be able to subdue our own minds, then we can manage all beings of the three realms. If we can still our mind long enough to catch a glimpse of our true self and potential, we will also be able to unshackle everything we need to work out our own enlightenment.
If our own mind is everything, our karma, our nirvana and our samsara, our suffering and the cessation of our suffering, then I cannot think of a better practice than the deity that teaches me mastery over myself. To have Wangze therefore, is to have every single intention the Buddha had when he decided to teach the Dharma.
Wangze to me is Lojong, it is Renunciation and the path leading to Bodhhicitta and ending in the perfect understanding of Emptiness. Wangze is the readiness to understand and practice the Lamrim purely. I feel Wangze is like our own enlightened mind. If I have been able to study and practice Dharma to the extent I have, it has been due to the blessings of my Lama and with Wangze’s kind assistance.
How blessed we are to receive this teaching on the practice of Wangze. It will benefit those of us who need to control our minds, to influence difficult people and to overcome obstacles to our spiritual path. What I find most useful is the visualisation at every part of the sadhana, from beginning to end. It is difficult to visualise when we don’t know how. With Rinpoche’s detailed and clear explanation, I’ve learned how to visualise as well as appreciate the reasons behind each of the different types of visualisations. Thank you Rinpoche!
Dear Rinpoche thank you for this wonderful article and all about Wangze practice .. I thing i will start practicing Wangze as well , and i am sure it will help me with my monkey mind to come under control.. Dorje Shugden himself is countless benefits to any one who develop faith on him..
Thank you Rinpoche_/\_
Dear Rinpoche,
Thank you for giving the teaching and practice on Dorje Shugden Wangze.
I always like Wangze because I have a thought that Wangze can help me to control my speech and chaos mind. At the same time, help people around me to come in to Dharma while they still can.
I was not sure how Wangze could help in control my mind, because all the while I only hear that Wangze can control other people. Until I read the blog post, I am so happy that Wangze could control my mind. By control by mind, with positive mind, I can be more skillful in bring people to dharma. I can be more advance in my spiritual practice and not always have to face my flippant mind.
We are so lucky to have Rinpoche continue to turn the Dharma wheel.
Dharma are so powerful.
Once again, thank you Rinpoche
With folded palm
Freon
Dear He Tsem Tulku Rinpoche, I struggle to understand the Shugden controversy. High Lamas such as yourself say the practice is good and high Lamas like HH Dalai Lama say it is bad. If you both have clairvoyance surely you should agree? Or is there a deeper reason behind it? What does Dorje Shugden say of Hh Dalai Lama? Thank you for your teachings
Dear Natalie,
I can relate to how you feel. How can so many high Lamas have different and conflicting views? I am confused too until I read Tsem Rinpoche’s explanation here:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/i-can-speak-up-now.html
Quote: “If they manifest conflict or differences, then I choose to see it as divine play to tame my mind.”
I too believe this conflict is to promote the spread of the Dorje Shugden and Lama Tsongkhapa teaching to a even higher level.
Tsem Rinpoche has always been respectful to HH Dalai Lama. Through my years learning with Tsem Rinpoche, I have not once hear any disrespectful towards any of His teachers (HH Dalai Lama included). Tsem Rinpoche had many times told us (the students) to be respectful of HH Dalai Lama regardless of the conflict.
I would recommend you to watch this 4-part video to better understand this conflict: https://www.youtube.com/playlist?list=PLFPtxrD7Q2LxqEo6awSYHfkq-EtpQnYPY
Dear Natalie,
How I personally understood the controversy is by studying all the claims in regards to Dorje Shugden being a “spirit” and harms the Tibetan cause and the Dalai Lama’s life VERSUS the Dharma Protector which has been practiced by many erudite lamas over 400 years. Are the claims logical with substantial supporting evidences? There are many arguments and logical facts along with deep contemplation which determines Dorje Shugden is indeed NOT a spirit.
1. Dorje Shugden could not be subdued by the 5th Dalai Lama or other Lamas.
When Tulku Dragpa Gyaltsen, the last human incarnation, manifested as the Dharma Protector Dorje Shugden, many high Lamas tried to destroy Dorje Shugden with wrathful fire pujas thinking he became a spirit because he was brutally murdered. However, they were not able to and that is because he is a Buddha.
2. Dorje Shugden has been relied upon by the highest Lamas, who themselves have been recognized as enlightened (by the Dalai Lama himself).
Well-regarded Gelugpa practitioners of 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, 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),Tagpo Kelsang Khedrub Rinpoche, Pabongkha Rinpoche, Trijang Rinpoche, Ling Rinpoche, Khangsar Rinpoche, Tathag Rinpoche (in charge of the Tibetan Government after the death of the 13th Dalai Lama), Zong Rinpoche, Lobsang Tamdin, Ribur Rinpoche, Khen Rinpoche Losang Tharchin, Lati Rinpoche, Geshe Rabten, Geshe Ngawang Dhargyey, Khensur Rinpoche, Khechog Rinpoche, Dagyab Rinpoche, Gelek Rinpoche, Lama Yeshe, Geshe Kelsang Gyatso, Yongyal Rinpoche, the 14th Dalai Lama (until he was in his forties), Dagom Rinpoche, Gonsar Rinpoche, Gangchen Rinpoche and many others.
The later Lamas were all direct or indirect disciples of the great Pabongkha Rinpoche and Trijang Rinpoche. If these lamas were “wrong” to worship Dorje Shugden, but yet they have been recognized as emanations of Heruka and Amitabha respectively, and were the principal upholders of Je Tsongkhapa’s Gelug doctrine in their time, how can they be wrong? If they can be wrong, then the whole lineage is wrong.
There are many more reasons why Dorje Shugden is not a spirit but a Buddha, however since your question is why are some lamas says this practice is good and some say it’s bad brings back to the question … is there a deeper reason behind it?
Bodhisattvas such as HHDL who is non other than Chenrezig, the Buddha of Compassion exist for one purpose which is to benefit all sentient beings. If you believe HHDL is a Buddha also, then it cannot be possible for HHDL to be uncompassionate and have such deep concerns over a spirit affecting his life span.
Boddhisattvas are known to manifest enlightened and pre-meditated activities which brings people to dharma. This we can see clearly from the result of the controversy (ban) – the Dorje Shugden practice has reached out to all parts of the world bringing some to the path of spirituality and others help.
Here are some links which you can watch to deepen your understanding.
1. Is Dorje Shugden a Buddha or a Demon?
https://www.youtube.com/watch?v=MJ4KKsU13Vc&list=PLFPtxrD7Q2LyKpzzUPQ-FjIsu2TW7FRz4&index=19
2. Thoughts On The Dorje Shugden Controversy
https://www.youtube.com/watch?v=wZRhBgFTE5o&list=PLFPtxrD7Q2LyKpzzUPQ-FjIsu2TW7FRz4&index=24
Hope my explanations help in clearing some confusion if not all 🙂
Cynthia
Dear Natalie,
You have asked a very good question and one that is pertinent to the issue that most people overlook. As per H.E. Tsem Rinpoche’s teachings, both H.H Dalai Lama and other high Lamas who practice Dorje Shugden are indeed clairvoyant due to their practices and/or being physical incarnations of the enlightened Buddhas.
There are people who believe that all practitioners of Dorje Shugden are against H.H Dalai Lama. This cannot be furthest from the truth. In fact, we at Kechara recite the Long Life Prayer for his Holiness at the end of every Puja (prayer) and daily personal practice. This is because His Holiness is one of H.E Tsem Rinpoche’s Gurus.
Within Tibetan Buddhism, from the most basic practices to the most advanced, one of the core principles is that of Guru Devotion. H.E received the practice of Dorje Shugden from his Root Guru, H.H Zong Rinpoche. Therefore due to the commitments made, H.E Tsem Rinpoche has continued the practice and has now passed it on to his students and the Kechara organization.
The issue arises when we see a discrepancy between advice given by the High Lamas. This can arise due to many reasons, some of which we can understand at our level and others that we cannot. Following H.E Tsem Rinpoche’s teachings I personally choose to believe that there is a deeper meaning to this happening.
I am reminded of ancient Tibet’s policy of isolation from the rest of the world during the time before the Chinese Communist invasion of Tibet, as was advocated by the Dalai Lamas and other High Lamas who were also the temporal rulers of the country. From a point of view of economics and politics it does not make any sense. However after the events that ended with large portions of the Tibetan people relocating to India, the policy of isolation makes sense from a religious point of view.
Buddhism, especially the Vajrayana lineages, had all but disappeared in India, the land of its birth. The policy of isolation allowed the teachings to be preserved in Tibet in its entirety. When the Tibetans left for India they took with them their religion and from India, Tibetan Buddhism had spread all over the world allowing countless people to benefit from the peace of mind and uplifting energy that these teachings are now known for. During the period of isolation, however it didn’t really make much sense.
The same can be applied to this situation. We, however, may not have the foresight to see what the actual outcome may be. We take the clairvoyant status of High Lamas on the articles of faith based on the Buddhist way of logical reasoning. If this is the case, following this same logical reasoning, we as practitioners and not High Lamas ourselves do not have the ability to understand the workings of an enlightened mind, which by definition is always working from all-encompassing compassion and un-hindered wisdom. Therefore I truly believe there must be a deeper reason for the issue to arise, and no matter how much I can guess as to the outcome, only time will tell the intentions of the enlightened beings.
As for H.H Dalai Lama he is definitely an enlightened being, Chenresig himself in human form. I hope this has helped a little.
The answers and links given by Lew and Cynthia Lee are very good to learn more about this.
Thank you.
Dear Nathalie,
I agree with you. Highly attained Lamas who are emanations of Buddhas are clairvoyant and work only for the benefit of all sentient beings.
Therefore there must be other reasons for this ban to manifest.
The deeper reason for me is that through Dorje Shugden, Buddhism and Buddhist teachings get spread into the 10 directions and that more people get in touch with the Protector Dorje Shugden and Buddhism.
I don’t know what Dorje Shugden says about H.H. Dalai Lama but I know that H.H. the Dalai Lama has been saved 1959 by escaping Tibet at the very last moment through the Panglung oracle taking trance of Dorje Shugden. Dorje Shugden has guided the group around H.H. Dalai Lama all the way during their escape.
This is for me a sign that this is a divine play and that conditions are provided for the Dharma to grow in whatever way is most beneficial and appropriate for the people at this time and age.
Here is the link to a prayer written by the 14th Dalai Lama to Dorje Shugden:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html
Thank you for your question.
All the Best,
Pastor Antoinette
Dear Netalie,
I see that already there are quite a number of people answering you here but I would like to add my answer to your query. High Lamas sometimes don’t agree on specific teachings and practices like Dorje Shugden for a specifically bigger reason like you suspected. First of all, you must understand that high lamas operate on a higher level of wisdom and compassion. Their actions are not necessarily understood and may be misinterpreted as conflicting and even harmful.
Many great teachers of the past flout social norms of their day and run around drinking, having many ‘consorts’ and seemed contrary to what a great master should act. However, out of their ‘crazy wisdom’, they exorcise spirits, turn many people on the Dharma that would not normally be even spiritually-inclined and benefit innumerable beings. This is very common among many great masters of the past and accepted aspect of Tibetan Buddhist tradition.
Hence, when you see the Dalai Lama have conflicting proclamation about Dorje Shugden with other High Lamas like Tsem Rinpoche, you are witnessing what Tibetans call a ‘divine play’. They are enacting a drama of opposing views to push Dorje Shugden practice out into the world. Although Dalai Lama is against this practice but Dorje Shugden practice is experiencing a phenomenal exposure and growth. It is the main protector of NKT, the largest Buddhist organization in the Western world. The practice itself is massive in large monasteries in Tibet and are spreading the lineage into surrounding China.
Regarding Dorje Shugden about the Dalai Lama, Rinpoche himself told me that Dorje Shugden in trance of an oracle would always respectfully refer to the Dalai Lama as ‘Holder of the lotus’ and tell his followers to be patient and practice the Dharma. The advice and proclamations of Dorje Shugden is always steeped in Dharma. That’s the nature of Dorje Shugden and one of the many reasons why we take refuge in him.
One last thing that I have seen online is that there are other Dorje Shugden practitioners saying that they have heard Dorje Shugden prophesying an end to this conflict very soon. Dorje Shugden oracles if you are familiar with this tradition is highly accurate with their predictions and if this prophecy is true, the you will see this unfold pretty soon. Thats is all i have to say, and i hope what i said helps answer your questions. Thank you!
Dear Natalie,
I have the same questions as you do before this. As Buddhist practitioners I follow practices and teachings given by my guru. As said in the Lamrim my guru is an emanation of Buddha returning as a spiritual guide to guide sentient beings.
If you have many gurus, some of which do the practice and some of which don’t do the practice, you will be having a hard time following conflicting instructions. In such a case we follow our root guru’s advise. At the same time never disrespect other gurus. All gurus are beneficial to their students.
However if one doesn’t have a guru then how to justify following both high lamas since one say Dorje Shugden is good, another say he is bad? There are some questions that need to be asked and answered logically.
Dorje Shugden was propitiated since 400 years. Why say it is bad now? Does it mean high lamas since 400 years ago don’t have clairvoyance and they have it now? HH Dalai Lama is recognized to be highly attained, surely he must know the nature of Dorje Shugden when Dorje Shugden came to being in his previous lifes. In fact in this life HH Dalai Lama has been practicing Dorje Shugden before he banned it. His guru Kyabje Trijang Ripoche, a high lama, has given HH Dalai Lama this practice. For sure this practice has been beneficial. You can do further background reading, for example, it is Dorje Shugden through Dorje Shugden oracle advised HH Dalai Lama to leave Tibet and escape from China’s army in 1959. Furthermore many high lamas practiced Dorje Shugden, for example, Kyabje Zong Rinpoche who is well a respected, a debate master and high lama.
Is there a deeper reason? You’re right, I do to and I believe attained being works beyond our understanding to save sentient beings. Tibetan Buddhist masters in the past have done some very contradictory actions but in the end benefited more people by bringing them to Dharma. High lamas do manifest this contradictory actions in this age I believe. One good example is Chongam Trungpa Rinpoche who was controversial in his time but now it is known as his crazy wisdom of helping very deluded beings.
More and more people are becoming aware of Dorje Shugden as a result of the ban. Some has follow the side that Dorje Shugden is bad and furthermore condemn, and hurt those who practice it. Isn’t condemning and hurting others are negative actions according to Buddhist teachings? At this point in time one should bare the Buddha teachings in mind, that is respect others beliefs and practices even though we may not agree with it.
Tsem Rinpoche has given very logical explanations in this video.
http://www.youtube.com/watch?v=jxC6uKHM3dY
Do ask if you need further information or clarifications.
Sweekeong
Thank you all for your replies. They were helpful.