Mandala by Dorje Shugden

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Pictorial representation of the mandala by Dorje Shugden with the front view of the palace, which has a gate and a staircase on each side

The mandala of Dorje Shugden symbolizes the Pure Land Buddhist deity Dorje Shugden , a Dharma in Tibetan Buddhism . The mandala is very extensive, so the article describes only a few basic elements and their symbolism. A mandala is used by some groups belonging to the Vajrayana as the basis for tantric Buddhist practice. Pictorial representations of a mandala serve as a "meditation object", that is, the practitioner visualizes the mandala in the mind.

Basic structure

According to tradition, the Pure Land of Dorje Shugden can be roughly described as follows: In the mandala there is a palace which is surrounded by mountains. The palace has a square plan. There is a gate on each side, the four gates are each accessible via stairs. The palace has eight columns and a three-tiered golden roof. Inside and around the Mandala Palace are the 32 deities of Dorje Shugden. In the center is the main deity Dorje Shugden himself, who, together with the surrounding deities Vairochana Shugden, Ratna Shugden, Pema Shugden and Karma Shugden, forms the "five lines". There is also the "Entourage": The "Nine Great Mothers", The "Eight Fully Ordained Monks" and the "Ten Wrathful Deities".

meaning

Followers of Dorje Shugden see it as a manifestation of the wisdom Buddha Manjushri and see meditation on the mandala as a system of practice to complete all stages of the path to enlightenment (Tib. Lamrim ). The description of the mandala is contained in various prayer texts (Sanskrit: Sadhana ) as meditation instructions .

In the mandala, the palace is surrounded by a circle of “jeweled” mountains, which symbolize the 22 levels of the enlightenment spirit bodhichitta . The four stairs of the palace block the so-called "four gates" through which moral transgressions are committed (not knowing what the vows are, lack of respect for Buddha's teachings, strong delusions, ignorance). The eight pillars symbolize the eight times higher path, the golden, three-tiered roof shows the good qualities of Je Tsongkhapa's teaching.

The 32 deities in the mandala of Dorje Shugden correspond to the 32 deities of the mandala of Guhyasamâja , as well as the body mandala of Lama Losang Tubwang Dorjechang, which is Je Tsongkhapa in its essence . According to tradition, after Je Tsongkhapa's death, Khädrubje (one of his main students) received visions from him. Accordingly, the five agglomerations (Sanskrit: Skandhas ), elements, sources and limbs (according to Buddhist doctrine constitute the body and mind of one being) of Lama Losang Tubwang Dorjechang in the aspect of the "five lines" of Dorje Shugden and his "entourage". The “five lines” correspond to the five Dhyani Buddhas (Tib .: sku lnga rgyal po), or Buddha families, see also Adibuddha .

The main deity - Dorje Shugden

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Dorje Shugden is considered a manifestation of the accumulation of consciousness by Lama Losang Tubwang Dorjechang, or Je Tsongkhapa. He is ascribed the same nature as Buddha Akshobya . He is worshiped by his followers for developing and increasing compassion and wisdom, as well as removing external and internal obstacles to spiritual practice.

Dorje Shugden is depicted in the mandala as a fully ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. He holds a heart in his left hand. It symbolizes great compassion and spontaneous great bliss. This is seen as the essence of all the stages of the broad path of sutra and tantra.

His round, yellow hat represents Nagarjuna's point of view . The “wisdom sword ” in his right hand means to cut through ignorance, the root of samsara , with the sharp blade of Nagarjuna's point of view. This is seen as the essence of all the stages of the profound path of sutra and tantra.

Dorje Shugden rides a snow lion , the symbol of the Buddha's “four fearlessnesses”. A “jewel-spitting mongoose” sits on his left arm. It symbolizes Dorje Shugden's power to grant wealth to all those who trust him. The single eye in the middle of his forehead symbolizes his omniscient wisdom, which perceives all past, present and future phenomena simultaneously and directly. His wrathful expression indicates that he is destroying ignorance, the real enemy of all living beings, by blessing them with great wisdom , and that he is destroying the obstacles of pure Dharma practitioners.

The four deities of the five lines

According to a prayer of the Sakya master about Kunlo and a traditional prayer text to Dorje Shugden, the other four main deities can be described as follows:

Vairochana Shugden: He has a white body, his smile is slightly angry. In his right hand he holds a lance tied with silk scarves and adorned with a mirror. In his left he is holding a noose. He wears a flowing white silk robe and a gold turban and rides an elephant with a long trunk. He is considered to be the manifestation of the accumulation of the form of Lama Losang Tubwang Dorjechang and is of the same nature as Buddha Vairochana . It is said to help overcome negative karma and obstacles.

Ratna Shugden: He has a yellow-colored body. With his right hand he holds up a golden "vase of life" up to the sky, which is filled with the "nectar of immortality" and adorned with a "wish-fulfilling tree" at its opening. In his left hand he holds a precious bowl filled with jewels. He wears a magnificent yellow robe and is adorned with jewel ornaments. He rides a heavenly palomino horse equipped with a beautiful bridle and saddle. He is considered to be a manifestation of the accumulation of feeling of Lama Losang Tubwang Dorjechang and is of the same nature as Buddha Ratnasambhava . It is said to increase practitioners' happiness, lifespan, and virtuous realizations.

Pema Shugden: He has a blood red colored body. His smile is both angry and radiant, and he shows a coquettish manner. In his right hand he holds a "taming hook" to the sky which is adorned with red silk scarves. This is to symbolize that he can subdue all “three realms”. He is holding a jeweled noose in his left hand. He wears elegant red silk robes adorned with red flowers and rides a turquoise dragon. He is considered a manifestation of the accumulation of discernment by Lama Losang Tubwang Dorjechang and is of the same nature as Buddha Amitabha .

Karma Shugden: He has a very dark red body and shows an angry manner. His right hand wields a sword and his left hand holds a heart to his mouth, which symbolizes that he has great strength to overcome obstacles. He wears black silk robes and rides a wrathful Garuda. He is considered to be a manifestation of the accumulation of the constituent factors of Lama Losang Tubwang Dorjechang and is of the same nature as Buddha Amoghasiddhi . It is supposed to help overcome the four maras and evil spirits that try to harm trusting students.

  • Vairochana Shugden Buddhist Temple, Zurich

  • Ratna Shugden Buddhist Temple, Zurich

  • Pema Shugden Buddhist Temple, Zurich

  • Karma Shugden Buddhist Temple, Zurich

The entourage

The four elements (earth, water, fire, air) and the five object sources (shape, sound, smell, taste, tactile object) by Lama Losang Tubwang Dorjechang are symbolized in the mandala as the “Nine Great Mothers”. They should support the followers of Dorje Shugden in their tantric practice. The "Eight Fully Ordained Monks" are supposed to help with the sutra practice, and the "Ten Wrathful Deities" are supposed to help with the various daily chores.

  • Nine great mothers

  • Eight fully ordained monks

  • Wrathful deities

literature

Web links

Individual evidence

  1. ↑ Music Delighting The Ocean of Protectors, Trijang Rinpoche, page 100, "One whose body mandala of Shugden's five families, chief and entourage // In their great wrathful palace, was instantly complete, praise to you!"
  2. ↑ a b "Sonorous drum, victorious in all directions" The detailed fulfillment and restoration ritual of the Dharma protector, the great King Dorje Shugden, in connection with Mahakala, Kalarupa, Kalindewi and other Dharma protectors, compiled by Geshe Kelsang Gyatso, Tharpa Verlag Zürich, Berlin, 1999, page 27ff Tharpa Verlag, Klangvolle drum, victorious in all directions ( Memento of the original from December 1, 2008 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.tharpa.com
  3. ↑ Music Delighting The Ocean of Protectors, Trijang Rinpoche, PDF download, English version, page 102: "the purity of his five aggregates appeared as Shugden's five families, the purity of his four elements and five sense objects appeared as the Nine Mothers, the purity of his six sources, sinews and joints appeared as the Eight Guide Monks of activities, and the purity of his ten limbs such as his hands appeared as the Ten Young Warriors. The chief and entourage, thirty-two in number, and the wrathful palace, the supporting and supported mandala, arose instantly complete "
  4. ↑ One of the most detailed prayer texts is the so-called 'fulfillment and restoration ritual', in Tibetan 'Kangso', which is regularly performed in monasteries and Dharma centers. The kangso for Dorje Shugden's practice is called “Sonorous drum, victorious in all directions”. It was commented by Trijang Rinpoche in his book "Music Delighting The Ocean Of Protectors": "The composition of the Account Expressing the Realizations of the Wonderful Three Secrets of The Emanated Great Dharma King, Mighty Dorje Shugden, Supreme Protector of Conqueror Manjusri Tsongkhapa's Teachings , called Music Delighting the Ocean of Protectors, a commentary to the praise in the Lord of the Mandalas of the Hundred Families, the Glorious and Excellent Supreme Refuge, Dorje Chang Pabongkhapa's work, the fulfillment ritual for Gyalchen Entitled 'The Melodious Drum Victorious In All Directions' " .. (page 136)
  5. ↑ Sonorous drum, The detailed fulfillment and restoration ritual of the Dharma protector, the great King Dorje Shugden, in connection with Mahakala, Kalarupa, Kalindewi and other Dharma protectors, compiled by Geshe Kelsang Gyatso, Tharpa Verlag Zurich and Berlin, 1999, 112 pages
  6. ↑ Geshe Kelsang Gyatso, Heart Jewel, The Essential Exercises of Kadampa Buddhism - A Commentary on Je Tsongkhapa and Dorje Shugden. Tharpa Verlag, Zurich and Berlin 2002, ISBN 978-3-908543-04-6 , page 98
  7. ↑ Music Delighting The Ocean of Protectors, Trijang Rinpoche, page 7: “Thus, although he can appear in any mundane or supramundane form whatsoever depending upon whether our mind is pure or impure, in actuality he is Venerable Manjusri of non-dual wisdom mandala that is the appearance of purified aggregates, elements, and sources of consciousness "
  8. ↑ Geshe Kelsang Gyatso: Heart Jewel. The Essential Practices of Kadampa Buddhism - A Commentary on Je Tsongkhapa and Dorje Shugden . Tharpa Verlag, Zurich 2002, ISBN 978-3-908543-04-6 . Pp. 97-103.
  9. ↑ Geshe Kelsang Gyatso: Heart Jewel, The Essential Exercises of Kadampa Buddhism - A Commentary on Je Tsongkhapa and Dorje Shugden . Tharpa Verlag, Zurich / Berlin 2002, ISBN 978-3-908543-04-6 , page 100
  10. ^ "Sonorous drum, victorious in all directions" The detailed fulfillment and restoration ritual of the Dharma protector, the great King Dorje Shugden, in connection with Mahakala, Kalarupa, Kalindewi and other Dharma protectors, compiled by Geshe Kelsang Gyatso, Tharpa Verlag Zurich , Berlin, 1999, pages 30/31
  11. ↑ Sonorous drum, victorious in all directions ”The detailed fulfillment and restoration ritual of the Dharma protector, the great King Dorje Shugden, in connection with Mahakala, Kalarupa, Kalindewi and other Dharma protectors, compiled by Geshe Kelsang Gyatso, Tharpa Verlag Zurich, Berlin, 1999, page 32
  12. ↑ Geshe Kelsang Gyatso, Heart Jewel, The Essential Exercises of Kadampa Buddhism - A Commentary on Je Tsongkhapa and Dorje Shugden. Tharpa Verlag, Zurich and Berlin 2002, ISBN 978-3-908543-04-6 , page 100