Dorje Shugden only applicable to Gelug Practitioners?

[Big Uncle]

i was just reading the book "Oracles and Demons of Tibet" by Rene De Nebesky-Wojkowitz (Paljor Publications. July 1, 2002) and in the chapter on Nechung (Chapter XXII - The State Oracle), it is mentioned that at the Nechung Gompa, the southern gate is kept closed. This is "in accordance with an old tradition that the chos skyong rDo rje shuts ldan is waiting at this entrance for the day to come on which he will be allowed to enter the monastery, to succeed Pe har as the chief dharmapala of Tibet after the former has become a 'jig rten las 'das pa'i srung ma and has vacated the temple."

'jig rten las 'das pa'i srung ma means enlightened.

What i found interesting is that it is stated here that it has been predicted that Dorje Shugden will become the chief dharma protector of TIBET, not just of the Gelugpas. How can he be only applicable to Gelug if this is true?

Dear Wisdom Being,

That's brilliant research! However, people have forgotten that before Dorje Shugden was accepted and enthroned in the Gelug tradition, he was enthroned and accepted in the great Sakya tradition due to the fact that in one of his previous lives, he was the great Sakya Pandita. This connection created the cause for him to be enthroned as a Dharma Protector and practiced within the Sakya tradition first.

Therefore, Dorje Shugden's practice is definitely not an exclusively Gelug practice and I am sure, the sogtae (life entrustment) tradition in the Sakya would require swearing allegiance to the Sakya lineage as well. This is not about sectarianism but about damtsig or samaya. Holding one's Lama and lineage creates the incredible merit for Dorje Shugden to do wonders with our practice. I am sure in the future, great Lineage holders of other traditions would find the need to compose sogtae texts based upon their own tradition. 

Anyway, I found the passage in Kyabje Trijang Rinpoche's text, Music Delighting the Ocean of Protectors (page 109) that describes Dorje Shugden manifesting in Sakya.

Then, having gone toward Tashi Lhunpo in Tsang,
Because of a slight inauspicious occurrence,
You immediately went to Sakya in a wrathful manner,
And were enthroned as a senior Dharma protector, praise to you!

Dragpa Gyaltsen, because he had himself previously studied much profound Dharma with Panchen Lozang Chokyi Gyaltsen, after he arose in a wrathful form, he intended to go to Tashi Lhunpo to go before the Panchen, king of Dharma and be a protector of Tashi Lhunpo Monastery. When he arrived, he saw the Eight Vaishravana Horse?Lords holding hands on the ling kor, the route encircling Tashi Lhunpo, in a protective manner, making it a bit inauspicious for him to go in that direction, so in a manner of wrath he immediately went to Sakya, remembering the imprints of his incarnation as Venerable Sakya Pandita. Dagchen Dorje Chang Sonam Rinchen, who was seventeen at that time in the year of the iron bull and supreme head of the Sakyas, was in a gathering of over three hundred, giving precious teachings of lam dre, Path and Fruit, to the Nyingma. That night he let fall a rain of stones and displayed manifestations to various people. Dagchen dreamt that he was blocked from the Tse Chen Temple of Sakya Puntsog Ling. A monk's form with many eyes appeared. When he asked, 'Who are you?' it replied, 'I am the dam si, samaya spirit, of a Ganden Practitioner!'

Also, a large red hand without a body stretched across his bedroom window again and again. When it became annoying, one time he asked, 'What do you want?' The reply came, 'The previous Venerables taught to practice me among the ranks of their Dharma protectors so I wish to be enthroned as a Dharma protector and want hand symbols and implements!' Dagchen Dorje Chang said, 'Well then, this is the life heart of all beings!' and giving him some leftover food rolled into a ball, placed it into the Dharmapala's hand where it transformed into an actual human heart. Dagchen Dorje Chang composed Gyal Sol Log Dren Tsar Cho, Request to the King for Annihilation of False Guides, in connection with which he instituted a king spirit protector temple at Kau Kye Lhe and placed basal substances, thus enthroning him as a Dharma protector of the Sakya. Among the basal substances there were some valuable items that were stolen. The culprit vomited blood and died according to a story among the writings of the Sakya Throneholder Kunga Lodro. Sachen Kunga Lodro, himself, composed an offering ritual to the five families, Dulzin, the principal, encircled by the kings of the four activities, called Puntsog Dokyil, Swirl of Perfect Sense Offerings. In the monastery of Sakya Mugchung there are extremely vast basal substances such as a threedimensional protector palace of Gyalchen where, every year, Dagchen Rinpoche went to offer the periodic tormas, make requests and offerings. Furthermore, in most Sakya monasteries there is a tradition of performing Gyalchen fullfilment offering ritual and propitiation, up to the present day.

[Lineageholder]

There is nothing sectarian about practising one tradition whilst having respect for all others.  What is sectarian is discriminating against anybody because of their beliefs such as the ostracism in Tibetan society that has been imposed on Dorje Shugden practitioners. I always find it ironic that Dorje Shugden practitioners are accused of being elitist and sectarian while it is practitioners of the other supposedly 'non sectarian' traditions of Tibetan Buddhism who are negatively discriminating against them.

In Great Treasury of Merit (A commentary on Lama Chopa) by Geshe Kelsang Gyatso he says:

The extent to which we receive the benefits of this Guru yoga depends upon our faith in Je Tsongkhapa. To increase our faith we need to contemplate again and again why we need to practise the Guru yoga of Je Tsongkhapa. Then, if we follow Je Tsongkhapa's tradition purely without mixing with other traditions, and rely upon his Dharma Protector, Dorje Shugdän, our faith in Je Tsongkhapa, and therewith our realizations, will naturally increase. If we follow this advice ­ to develop deep, unchanging faith in Je Tsongkhapa, to follow his tradition purely without mixing, and to rely sincerely upon the Dharma Protector Dorje Shugdän ­ we will definitely receive great benefits. If a Teacher encourages us to do these things it is we who experience the benefits, not the Teacher. There is nothing partisan about this advice; it is given only for our benefit. Experience shows that realizations come from deep, unchanging faith, and that this faith comes as a result of following one tradition purely ­ relying upon one Teacher, practising only his teachings, and following his Dharma Protector. If we mix traditions many obstacles arise and it takes a long time for us to attain realizations.

[thaimonk]

I agree with Lineageholder there is nothing wrong in practicing your tradition completely. If doing this is sectarian then why do you have leaders of various traditions. It could be asserted Sakya Trizin is sectarian as he is holder and leader of Sakya and he only masters Sakya. Drigung Chetsang is the holder of the Drigung Kagyu and only engaged in this tradtion. Drukchen Rinpoche is the holder of Drukpa Kagyu. Gaden Tripa for only Gelug. Karmapa only for Karma Kagyu and Penor Rinpoche holder and leader of the Nyingma when he was alive. So all these masters are sectarian because they master their lineage and even become flamekeepers of their lineage?
Have you heard of Sakya Trizin, Drukchen Rinpoche, Drigung Chetsang Rinpoche, Karmapa giving initiation of Tsongkapa? No you don't. Does that mean they are sectarian. Did you ever hear of a Gaden Tripa giving initiation of Guru Rinpoche or Yeshe Tsogyal. No you don't. Does that mean Gaden Tripa is sectarian.
To say a Shugden practitioner is elitist and sectarian because they firmly engage in their tradition is pure discrimination and prejudice. You do  not hear of Shugden practitioners disparaging any other lineages. But you hear other lineages disparaging Shugden.

Being firm in your tradition simply means you are convinced and it is your affinity to follow what you are following.
 

There is nothing sectarian about practising one tradition whilst having respect for all others.  What is sectarian is discriminating against anybody because of their beliefs such as the ostracism in Tibetan society that has been imposed on Dorje Shugden practitioners. I always find it ironic that Dorje Shugden practitioners are accused of being elitist and sectarian while it is practitioners of the other supposedly 'non sectarian' traditions of Tibetan Buddhism who are negatively discriminating against them.

In Great Treasury of Merit (A commentary on Lama Chopa) by Geshe Kelsang Gyatso he says:

The extent to which we receive the benefits of this Guru yoga depends upon our faith in Je Tsongkhapa. To increase our faith we need to contemplate again and again why we need to practise the Guru yoga of Je Tsongkhapa. Then, if we follow Je Tsongkhapa's tradition purely without mixing with other traditions, and rely upon his Dharma Protector, Dorje Shugdän, our faith in Je Tsongkhapa, and therewith our realizations, will naturally increase. If we follow this advice ­ to develop deep, unchanging faith in Je Tsongkhapa, to follow his tradition purely without mixing, and to rely sincerely upon the Dharma Protector Dorje Shugdän ­ we will definitely receive great benefits. If a Teacher encourages us to do these things it is we who experience the benefits, not the Teacher. There is nothing partisan about this advice; it is given only for our benefit. Experience shows that realizations come from deep, unchanging faith, and that this faith comes as a result of following one tradition purely ­ relying upon one Teacher, practising only his teachings, and following his Dharma Protector. If we mix traditions many obstacles arise and it takes a long time for us to attain realizations.

[Ensapa]

There has been this misconception running around that if you get teachings from different sources, you're not sectarian and since all teachings are taught by the Buddha and they are the same, it does not matter if i pick and mix what i would like to practice because they are all the same in nature and if i see them as different and just stick to one, i am sectarian. This is a funny ideology that kind of developed over the years and I have no idea where this kind of idea originate from but it certainly makes people think that this is the way to go with their Dharma practices. There is also the misconception that people have with Rime, that if you combine every tradition together it is 'good' when the actual aim of Rime is for each tradition to appreciate each other and their teachings however, are not mixed in the way ordinary practitioners think they are. But I guess misconceptions are not new. Oh well.

[Tenzin Gyatso]

Dhogyal is not applicable to the great school founded by the illuminating king of dharma Tsongkapa. Tsongkapa the all Knowing Himself appointed Kalarupa, Mahakala and Vaishravana as protectors of the Three Scopes. Why not TRUST Tsongkapa?

Dhogyal is not applicable practice to Gelugs or anyone. Since you place faith in these 'deities' or deities by virtue of your faith in certain lamas' words, why pick some lamas over Tsongkapa?

Well shouldn't you believe and trust Tsongkapa more than Trijang Rinpoche? How many of you have met Trijang Rinpoche? None right? Unless you are 80 years old. Trijang Rinpoche is your lineage guru and you should trust? Well so is Tsongkapa. Tsongkapa is your lineage guru also. Why choose Trijang over Tsongkapa? Illogical bias?

Trust Tsongkapa. Without Tsongkapa there would be no Trijang and all those masters. Full stop. Stop Dhogyal and pick up with Kalarupa, Mahakala and Vaishrava as they have zero controversies-ALL ACCEPT THEY ARE ENLIGHTENED.
 

[Ensapa]

Dhogyal is not applicable to the great school founded by the illuminating king of dharma Tsongkapa. Tsongkapa the all Knowing Himself appointed Kalarupa, Mahakala and Vaishravana as protectors of the Three Scopes. Why not TRUST Tsongkapa?

Dhogyal is not applicable practice to Gelugs or anyone. Since you place faith in these 'deities' or deities by virtue of your faith in certain lamas' words, why pick some lamas over Tsongkapa?

Well shouldn't you believe and trust Tsongkapa more than Trijang Rinpoche? How many of you have met Trijang Rinpoche? None right? Unless you are 80 years old. Trijang Rinpoche is your lineage guru and you should trust? Well so is Tsongkapa. Tsongkapa is your lineage guru also. Why choose Trijang over Tsongkapa? Illogical bias?

Trust Tsongkapa. Without Tsongkapa there would be no Trijang and all those masters. Full stop. Stop Dhogyal and pick up with Kalarupa, Mahakala and Vaishrava as they have zero controversies-ALL ACCEPT THEY ARE ENLIGHTENED.
 

Trijang Rinpohce IS Tsongkhapa. In one of the namtars (which i cannot recall at this moment) Trijang Rinpoche was praised as an emanation of Tsongkhapa. Dorje Shugden is also praised as a wrathful emanation of Tsongkhapa. So to me that means as Gelug, I should be practicing Dorje Shugden. I'll do my Kalarupa, Mahakala and Vaishrava prayers alongside with Dorje Shugdens as Dorje Shugden's practice is compatible with Gelug's Dharma protectors.

[Gabby Potter]

I believe that Lord Dorje Shugden especially sides Gelug practitioners, that is what makes Him a Buddha, seeing and helping each of us with equality. I also believe that when we have faith and eager to practise Lord Dorje Shugden's practise, Dorje Shugden will help just anybody regardless of our religion, gender, race etc.

[lotus1]

Dhogyal is not applicable to the great school founded by the illuminating king of dharma Tsongkapa. Tsongkapa the all Knowing Himself appointed Kalarupa, Mahakala and Vaishravana as protectors of the Three Scopes. Why not TRUST Tsongkapa?

Dhogyal is not applicable practice to Gelugs or anyone. Since you place faith in these 'deities' or deities by virtue of your faith in certain lamas' words, why pick some lamas over Tsongkapa?

Well shouldn't you believe and trust Tsongkapa more than Trijang Rinpoche? How many of you have met Trijang Rinpoche? None right? Unless you are 80 years old. Trijang Rinpoche is your lineage guru and you should trust? Well so is Tsongkapa. Tsongkapa is your lineage guru also. Why choose Trijang over Tsongkapa? Illogical bias?

Trust Tsongkapa. Without Tsongkapa there would be no Trijang and all those masters. Full stop. Stop Dhogyal and pick up with Kalarupa, Mahakala and Vaishrava as they have zero controversies-ALL ACCEPT THEY ARE ENLIGHTENED.
 

@Tenzin Gyatso, you have mixed up on the role of Guru, yidam and protector.

Dorje Shugden manifests as a Dharma protector that supports us in our spiritual journey. Our yidam would still be Lama Tsongkapa, Heruka, Manjushri, Vajrayogini, etc. As mentioned by beggar

Now, understanding that, we must understand that although it is extremely powerful and efficacious, our main practices should not be focused on Dharma Protector practices. Ultimately, we should aim to rely upon the meditations and practices of a Yidam (meditation deity), lojong, the Lamrim etc. for those are the direct paths to enlightenment. The Dharma Protector practices are commonly regarded as auxilliary / supportive practices that help to remove obstacles along those direct paths and to provide the conducive conditions for us to traverse it more quickly.

By doing Dorje Shugden practice, we still TRUST Lama Tsongkhapa or our yidam very much. In fact, by doing Dorje Shugden practice,  it is helping us to get closer and have more faith in our yidam such as Lama Tsongkhapa.

Our Guru, such as Trijang Rinpoche, or any lama or any Guru, is the one that teaches us Dharma and also our yidam and protector practice. So, your claim that “believe and trust Tsongkapa more than Trijang Rinpoche” does not exist at all. Our Guru is the one who teaches us Lama Tsongkhapa. How would we trust him and not trust Lama Tsongkhapa? No logical at all!

I find an article that explain very well on The three roots - Guru, Yidam Protetor (http://www.dorjeshugden.com/all-articles/features/guru-yidam-protector/) and how relying sincerely on all “three roots” forms the basis of our spiritual practice. Please read on that and I hope it helps you to have more faith in the three roots and helps you in your spiritual journey.