Dorje Shugden

Dorje Shugden (Standard Tibetan: རྡོ་རྗེ་ཤུགས་ལྡན་, Wylie: rdo rje shugs ldan, Tibetan pronunciation: [toːtɕe ɕuktɛ̃]), also known as Dolgyal and Gyalchen Shugden, is an entity associated with the Gelug school, the newest of the schools of Tibetan Buddhism.^[1] Dorje Shugden is variously looked upon as a destroyed gyalpo, a minor mundane protector, a major mundane protector, an enlightened major protector whose outward appearance is that of a gyalpo, or as an enlightened major protector whose outward appearance is enlightened.

Statue of Dorje Shugden

Promoters of Dorje Shugden consider it to be the protector of Je Tsongkhapa's pure dharma, traditionally regarded as the founder of the Gelug school.^[2] The Dorje Shugden controversy arose in the 1930s within all schools of Tibetan Buddhism, including the Gelug school itself, regarding Dorje Shugden's nature, status of enlightenment, differences from traditional Gelug teachings, replacement of traditional Gelug protectors, sectarian functions, and actions by western adherents of the New Kadampa Tradition.^[3]

Origins

Minor protector

Dorje Shugden, also known as Dolgyal, was a "gyalpo" "angry and vengeful spirit" of South Tibet, which was subsequently adopted as a "minor protector" of the Gelug school, the newest of the schools of Tibetan Buddhism,^[4] headed by the Dalai Lamas (although nominally the Ganden Tripas).^[5][6] Georges Dreyfus says "Shuk-den was nothing but a minor Ge-luk protector before the 1930s when Pa-bong-ka started to promote him aggressively as the main Ge-luk protector."^[6] Dreyfus states "the propitiation of Shukden as a Geluk protector is not an ancestral tradition, but a relatively recent invention of tradition associated with the revival movement within the Geluk spearheaded by Pabongkha."^[7]

A local Dorje Shugden Chapel in Kathmandu

Pabongka's transformation

Pabongka transformed Dorje Shugden's "marginal practice into a central element of the Ge-luk tradition," amongst his own disciples thus "replacing the protectors appointed by Dzong-ka-ba himself" and "replacing the traditional supra-mundane protectors of the Ge-luk tradition."^[5] This change is reflected in artwork, since there is "lack of Dorje Shugden art in the Gelug school prior to the end of the 19th century."^[8]

Pabongka fashioned Shugden as a violent protector of the Gelug school, who is employed against other traditions.^[9][10] Shugden was a key element in Phabongkha's persecution of the Rimé movement.^[11] Within the Gelug school itself, Pabongka constructed Shugden as replacing the traditional Gelug protectors Pehar, Nechung, Palden Lhamo, Mahakala, Vaisravana and Kalarupa, who was appointed by Tsongkhapa.^[12][13][14]

Restrictions on the practice of Shugden were implemented by the 13th Dalai Lama.^[6] Pabongka apologized and promised not to practice Shuk-den any more.^[5][15]

Kelsang Gyatso

David Kay notes that Kelsang Gyatso departs from Phabongkha and Trijang Rinpoche by stating that Dorje Shugden's appearance is enlightened, rather than worldly.^[16] Kay states:

Geshe Kelsang takes the elevation of Dorje Shugden’s ontological status another step further, emphasising that the deity is enlightened in both essence and appearance.^[16]

Kay quotes Kelsang Gyatso's interpretation of Shugden's appearance:

Some people believe that Dorje Shugdan is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugdan’s form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings.^[16]

Dreyfus describes the view that Shugden is enlightened as that of "most extreme followers of Shukden" and adds:

Kelsang Gyatso’s Western New Kadampa Tradition seems to be unique among Shukden followers in going as far as to claim that this deity is fully enlightened and hence must be considered a proper object of refuge and worshiped as such.^[17]

Kay states that "Shugden as an enlightened being is both a marginal viewpoint and one of recent provenance."^[18]

Characteristics

Name

Pabongka referred to Shugden as "Dol-gyel":

The wooden implements (i.e., crate) having been thrown in the water, the pond of Dol became whitish. After abiding there, he became known for a while as (Dol-gyel).^[5]

Iconography and symbolism

The entry for Dorje Shugden in Frederick Bunce's encyclopedia of Buddhist entities describes Dorje Shugden's appearance as follows:

Face: one, fearsome, bared fangs, three bloodshot eyes, orange flame sprouts from eyebrows and facial hair, yellow brown hair stands on end, from his nostrils issue rain clouds with violent lightning; arms/hands: two, right hand holds flaming sword (khadga, ral-gri), left hand holds skull-cup (kapala, thod-pa) filled with the organs of the five senses, hearts, brains, and blood, in the crook of his left arm rests a mongoose (ichneumon or nakula, nehu-li) and golden goad/hook (ankusha, lcags-kyu); body: bejeweled, elephant skin upper garment, loin cloth of tiger skin; legs: two; ornaments: five-skull crown, wristlets, anklets, necklace, garland of fifty freshly severed heads, tiger or elephant skin as a body covering and apron of carved human bones; color: dark red; vahana: carpet of human skins on one hundred thousand thunderbolts (vajra, rdo-rje) on the back of a garuda-like bird (khyung); companion: include Zhi-ba'i-rgyal-chen, rGyas-pa'i-rgyal-chen, dBang-'dus-rgyal-chen, Drag-po'i-rgyal-chen.^[19]

Meanwhile, von Brück describes Dorje Shugden's appearance as follows:

His character is fierce and violent and he destroys all enemies. Animals are sacrificed to him symbolically. His abode is full of skeletons and human skulls, weapons surround him and the blood of men and horses form a lake. His body has a dark-red colour and his facial expressions are similar to the well-known descriptions of rakshasas. However, all these attributes are not unique, they are more or less stereotypes for dharma-protectors in general.^[20]

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

• "In the East resides the 'body emanation' (sku'i sprul pa) Zhi ba'i rgyal chen, white with a mild expression" (Vairochana Shugden)
• "In the South dwells 'emanation of excellence' (yon tan gyi sprul pa) rGyas pa'i chen." (Ratna Shugden)
• "In the West dwells 'emanation of speech' (gsung gi sprul pa) dBang 'dus rgyal chen, of white colour, having a slightly wild expression." (Pema Shugden)
• "In the North resides the 'emanation of karma' ('phrin gyi sprul pa) Drag po'i rgyal chen. His body is of a green colour, and he is in a ferocious mood." (Karma Shugden) ^[21]

Dreyfus describes the iconography of Dorje Shugden:

Shukden is … depicted as a fearsome deity, holding in his right hand a sword dripping with blood and in his left hand the heart torn out from the chest of its enemies.^[22]

Control under Vajrabhairava

In Phabongkhapa's text, Shugden is to be controlled by Vajrabhairava. As von Brück explains:

The yidam and Shugden are kept apart, and the dharmapāla is to be controlled. The master transfers the power to control Shugden to the disciple, and this is common practice.^[23]

von Brück provides a translation of Phabongkhapa's text which states:

....the disciples visualize themselves as the yidam Vajrabhairava and as such invoke and control Shugden. The dharmapāla Shugden is presented to the disciples as the one who abides by their commands.^[23]

Destruction by Fifth Dalai Lama

According to the early histories, the 5th Dalai Lama destroyed Shugden through black magic and tantric rituals. As Bultrini explains (with quoted phrases from the 5th Dalai Lama):

a great number of signs, among them a strong smell of burning flesh, demonstrated that the exorcisms were fully successful and that “many lives were saved,” while these “infernal creatures” were being guided “toward a peaceful state of being” and saved from the danger of “having to experience the intolerable suffering of bad states of rebirth due to their increasingly negative actions.”^[24]

Terdak Lingpa confirmed:

I saw that at this point of the rite the untameable elemental spirit, wandering in the night, being seized, tied around the waist, killed, and eaten. All the participants heard screams and smelled a burnt odor. After these and other positive signs, the Dalai Lama completely recovered.^[24]

Later adherents of Shugden revised history to state that the 5th Dalai Lama was unsuccessful.^[24]

Oracle

As with other spirits in Tibet, there is an oracle of Dorje Shugden.^[25]

Kay notes the presence of an oracle of Shugden conflicts with Kelsang Gyatso's portrayal of Shugden as a Buddha, since Buddhas do not have oracles. Kay states:

the oracle may have been marginalised by Geshe Kelsang because his presence raised a doctrinal ambiguity for the NKT. According to traditional Tibetan teachings, none of the high-ranking supramundane protective deities ‘would condescend to interfere with more or less mundane affairs by speaking through the mouth of a medium’ (Nebesky-Wojkowitz 1956: 409). The notion of oracular divination may thus have been problematised for Geshe Kelsang in light of his portrayal of Dorje Shugden as a fully enlightened being.^[26]

According to Nebesky-Wojkowitz, "The best-known of the prophetic seers who act as the mouthpiece of Dorje Shugden lives at a shrine in Lhasa called sPro bde khang gsar Trode Khangsar (rgyal khang) or sPro khang bde chen lcog. This is one of the few Tibetan oracle-priests who is not allowed to marry. In a house close to this shrine stays also one of the most renowned mediums of Kha che dmar po."^[27]

According to Joseph Rock, there were two main Dorje Shugden oracles: Panglung Choje and Trode Khangsar Choje. Rock witnessed and documented a public invocation of the Panglung Oracle in Kham (Eastern Tibet) in 1928. At that time, the oracle took a sword of Mongolian steel and twisted it into many loops.^[28] Choyang Duldzin Kuten Lama was a Dorje Shugden oracle for many years.^[29]

See also

• Dorje Shugden controversy
• Gyalpo

Further reading

Secondary Sources

• Bell, Christopher Paul. "Tibetan Deity Cults as Political Barometers". UVaCollab. University of Virginia.

• Bell, Christopher Paul (2009). Dorjé Shukden: The Conflicting Narratives and Constructed Histories of a Tibetan Protector Deity. American Academy of Religion.

• Bultrini, Raimondo (2013). The Dalai Lama and the King Demon: Tracking a Triple Murder Mystery Through the Mists of Time. New York: Tibet House / Hay House Incorporated. ISBN 978-0-9670115-23.

• Dreyfus, Georges (1998). "The Shuk-Den Affair: Origins of a Controversy". Journal of the International Association of Buddhist Studies. 21 (2 (1998)). IABS: 227–270.

• Dreyfus, Georges (October 2005). "Are We Prisoners of Shangrila?". Journal of the International Association of Buddhist Studies (1): 6–10.

• Dreyfus, Georges (2011). "The Predicament of Evil: The Case of Dorje Shukden". In Eckel, M. David; Herling, Bradley L. (eds.). Deliver Us From Evil. Boston University Studies in Philosophy and Religion. pp. 57–74. ISBN 9780826499677.

• Richard, Frédéric (2020). "Shugs ldan and the Dalai Lama: A Conflict of Political Legitimation Processes?" (PDF). Revue d'Études Tibétaines (55 (July 2020)): 440–461. ISSN 1768-2959. Retrieved 2021-02-08.

• Gardner, Alexander (October 2010). "Drakpa Gyeltsen". The Treasury of Lives:A Biographical Encyclopedia of Tibetan Religion. Shelley & Donald Rubin Foundation. Retrieved November 22, 2013.

• Gardner, Alexander (4 June 2013). "Treasury of Lives: Dorje Shugden". Tricycle. The Tricycle Foundation. Retrieved 27 April 2014.

• Hillman, Ben (1998). "Monastic Politics and the Local State in China: Authority and Autonomy in an Ethnically Tibetan Prefecture". The China Journal (54 (July, 2005)). The University of Chicago Press: 29–51. doi:10.2307/20066065. JSTOR 20066065. S2CID 143677601.

• Kay, David N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation (PDF). London: Routledge Curzon. pp. 44–52. ISBN 0-415-29765-6. Archived from the original (PDF) on 2017-07-01. Retrieved 2015-09-01.

• Kay, David N. (1997). "The New Kadampa Tradition and the Continuity of Tibetan Buddhism in Transition" (PDF). Journal of Contemporary Religion. 12 (3). Routledge: 277–293. doi:10.1080/13537909708580806. Archived from the original (PDF) on July 2, 2015.

• King, Matthew (2020). "Binding Buddhas and Demons to Text: The Mongol Invention of the Dorjé Shukden and Trülku Drakpa Gyeltsen Literary Corpus (1913–1919)" (PDF). Asiatische Studien - Études Asiatiques. 73 (4): 713–750. doi:10.1515/asia-2019-0036. S2CID 215818596.
• Lopez, Donald (1998). Prisoners of Shangri-La: Tibetan Buddhism and the West. Chicago & London: University of Chicago Press. pp. 188–196. ISBN 978-0-226-49310-7.

• McCune, Lindsay G. (2007). Tales of Intrigue from Tibet's Holy City: The historical underpinnings of a modern Buddhist crisis (PDF) (MA). Florida State University, College of Arts and Sciences. Archived from the original (PDF) on 14 February 2012. Retrieved 27 April 2014.

• Löhrer, Klaus (December 2009). "Pluralism the Hard Way: Governance Implications of the Dorje Shugden Controversy and the Democracy- and Rights Rhetoric Pertaining to It". Tibetan Buddhism in the West. Michael Jaeckel. Retrieved 28 April 2014.

• de Nebesky-Wojkowitz, René (1956). Oracles and Demons of Tibet: The cult and Iconography of the Tibetan Protective Deities. London: Oxford University Press. pp. 134–144. OL 16587314M.

• Thurman, Robert (23 May 2013). "The Dalai Lama And The Cult Of Dolgyal Shugden". Huffington Post. Retrieved 28 April 2014.

• von Brück, Michael (2001). "Canonicity and Divine Interference: The Tulkus and the Shugden-Controversy". In Dalmia, Vasudha; Malinar, Angelika; Christof, Martin (eds.). Charisma and Canon: the formation of religious identity in South Asia. New Delhi: Oxford University Press. pp. 328–349. ISBN 0195654536.

• Watt, Jeff (December 29, 2010). "A Controversial Tibetan Buddhist Deity". Himalayan Art Resources. The Rubin Foundation. Retrieved 27 April 2014.

• Watt, Jeff (December 2010). "Buddhist Deity: Dorje Shugden Main Page". Himalayan Art Resources. The Rubin Foundation. Retrieved 27 April 2014.

• Watt, Jeff (23 May 2013). "Himalayan Buddhist Art 101: Controversial Art, Part 1 - Dorje Shugden". Tricycle. The Tricycle Foundation. Retrieved 27 April 2014.
• Zotz, Birgit (2010). Zur europäischen Wahrnehmung von Besessenheitsphänomenen und Orakelwesen in Tibet [The European perception of possession phenomena and oracles in Tibet] (Thesis) (in German). University of Vienna. ISBN 978-3-89574-734-2.^[30]

Primary Sources

• Rinpoche, Chogyal Namkhai Norbu (2005). "Provocations of the Gyalpo". Merigar Dzogchen Community, Italy. Retrieved 2012-11-21.

• Dalai Lama (October 1997). "Concerning Dolgyal with Reference to the Views of Past Masters and other Related Matters". Archived from the original on 2015-06-22. Retrieved 2013-12-31.