Who is Dorje Shugden, and what is he so angry about?

You know that it is quite common that, nowadays, people are used to saying Dorje Shugden is a problem. Dorje Shugden has no problem at all! No problem. He is an enlightened being who is completely free from samsara’s problems. The ‘problem’ is a human problem, created by political people. These people created this problem to fulfill their own wish, not for any benefit, but their own wishes.

We should never allow ourselves to be discouraged, no? We can do this by concentrating on the truth, no? Now, I need to tell the truth! This is my job, you know! Otherwise, who would do this? No one has freedom, only me. So, the truth is as follows.

Dorje Shugden is a Dharma Protector who is a manifestation of Je Tsongkhapa. Je Tsongkhapa appears as the Dharma Protector Dorje Shugden to prevent his doctrine from degenerating.

During his life, Je Tsongkhapa founded and established the doctrine of the Ganden Oral Lineage, which leads living beings to the attainment of permanent liberation from suffering and the supreme happiness of enlightenment very quickly. Of course, Je Tsongkhapa himself takes responsibility for preventing his doctrine from degenerating or from disappearing. He takes responsibility for his doctrine to remain from generation to generation.

To do this, since he passed away he continually appears in many different aspects, such as in the aspect of a Spiritual Teacher who teaches the instructions of the Ganden Oral Lineage. Previously, for example, he appeared as the Mahasiddha Dharmavajra and Gyelwa Ensapa; and more recently as Je Phabongkhapa and Kyabje Trijang Dorjechang. He appeared in the aspect of these Teachers.

And he also appears in the aspect of different Dharma Protectors such as Kalarupa, and later as Dorje Shugden. In his extensive praise to Dorje Shugden, the great Yogi and scholar Kelsang Khedrub, says:

Although you attained enlightenment many eons ago,
You appear in various aspects to benefit living beings and the doctrine.
You possess the twenty-seven uncommon good qualities of Buddha.
O Vajradhara Dorje Shugden, I prostrate to you.

Then he listed some of Dorje Shugden’s former reincarnations, which were, during Buddha’s time, Bodhisattva Manjushri, and later Mahasiddha Biwawa, the great Sakya Pandita, and Butön Rinchen Drub.

These holy beings were also Je Tsongkhapa’s former reincarnations. From this, we can understand that Dorje Shugden’s former reincarnations and Je Tsongkhapa’s former reincarnations were the same.

So it is clear that Je Tsongkhapa and Dorje Shugden are the same mental continuum—one person but different aspects. For this reason, I am saying that Dorje Shugden is a manifestation of Je Tsongkhapa, no doubt, no doubt.

Je Tsongkhapa himself appears as Dorje Shugden to prevent his doctrine of the Ganden Oral Lineage from degenerating by pacifying obstacles, gathering necessary conditions, and bestowing powerful blessings upon practitioners of this doctrine.

If we continually rely upon Dorje Shugden with faith, he will care for us like a mother cares for her child. He will guide us to the correct path or liberating path.

He will pacify our obstacles and gather our necessary conditions, and we will receive his powerful blessings, through which our wisdom, compassion, and spiritual power will increase. Through this, we can easily make progress along the quick path to enlightenment that is shown to us by Je Tsongkhapa. (Geshe Kelsang Gyatso, Who is Dorje Shugden?, NKT Summer Festival 2006)

Geshe Chekhawa advises us to ‘Gather all blame into one’, by which he means that we should blame self-cherishing for all our problems and suffering. Normally when things go wrong we blame others, but the real cause of our problems is our self-cherishing mind. Once we have correctly identified self-cherishing we should regard it as our worst enemy and blame it for all our suffering. Although it is good to be tolerant of others and to forgive their weaknesses, we should never tolerate our self-cherishing, for the more lenient we are with it the more it will harm us. It is far better to be utterly ruthless and blame it for everything that goes wrong. If we want to be angry with something we should be angry with the ‘demon’ of our self-cherishing. In reality, anger directed against self-cherishing is not real anger, for it is based on wisdom rather than ignorance and functions to make our mind pure and peaceful. (Geshe Kelsang Gyatso, Eight Steps to Happiness: the Buddhist Way of Loving Kindnesspp. 95-96, © 2000)