Английская Википедия:Dorje Shugden

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Файл:Ballard Kadampa Buddhist Temple interior 02.jpg
Statue of Dorje Shugden

Шаблон:Tibetan Buddhism

Dorje Shugden (Шаблон:Lang-bo, Wylie: rdo rje shugs ldan, Шаблон:IPA-bo), 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.

In Tibetan Buddhism, Dorje Shugden is considered 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]

Pabongka's transformation

Pabongka transformed Dorje Shugden's "marginal practice into a central element of the Ge-luk tradition," 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: Шаблон:Quote

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

Шаблон:Quote

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

Шаблон:Quote

Kay states that "Shugden as an enlightened being is both a marginal viewpoint and one of recent provenance."[17]

Characteristics

Name

Pabongka referred to Shugden as "Dol-gyel":

Шаблон:Quote

Iconography and symbolism

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

Шаблон:Quote

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

Шаблон:Quote

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) [18]

Dreyfus describes the iconography of Dorje Shugden:

Шаблон:Quote

Control under Vajrabhairava

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

Шаблон:Quote

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

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): Шаблон:Quote

Terdak Lingpa confirmed: Шаблон:Quote

Later adherents of Shugden revised history to state that the 5th Dalai Lama was unsuccessful.[19]

Oracle

As with other spirits in Tibet, there is an oracle of Dorje Shugden.[20]

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: Шаблон:Quote

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."[21]

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.[22] Choyang Duldzin Kuten Lama was the Dorje Shugden oracle for many years.[23]

See also

Further reading

Secondary Sources

Primary Sources

References

Шаблон:Reflist

External links

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  1. ↑ Шаблон:Cite book
  2. ↑ Шаблон:Cite web
  3. ↑ Шаблон:Cite book
  4. ↑ Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 129.
  5. ↑ 5,0 5,1 5,2 Шаблон:Cite web
  6. ↑ 6,0 6,1 6,2 Шаблон:Cite web
  7. ↑ Are We Prisoners of Shangrila? Orientalism, Nationalism, and the Study of Tibet by Georges Dreyfus, JIATS, no. 1 (October 2005), THL #T1218, 21, section 3: The Shukden Affair and Buddhist Modernism, retrieved 2014-05-09.
  8. ↑ Himalayan Buddhist Art 101: Controversial Art, Part 1 - Dorje Shugden by Jeff Watt, retrieved Feb. 16, 2014.
  9. ↑ Kay, David (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation. London: RoutledgeCurzon. p. 43. "A key element of Phabongkha Rinpoche’s outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well as against those within the Gelug who had eclectic tendencies."
  10. ↑ Шаблон:Cite web
  11. ↑ Kay, D. N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation. RoutledgeCurzon critical studies in Buddhism. London: RoutledgeCurzon. p.43."As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to the Rimed movement that had originated and was flowering in that region, Phabongkha Rinpoche and his disciples employed repressive measures against non-Gelug sects. Religious artefacts associated with Padmasambhava – who is revered as a ‘second Buddha’ by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to the Gelug position. A key element of Phabongkha Rinpoche’s outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well as against those within the Gelug who had eclectic tendencies." p.47. "His teaching tour of Kham in 1938 was a seminal phase, leading to a hardening of his exclusivism and the adoption of a militantly sectarian stance. In reaction to the flourishing Rimed movement and the perceived decline of Gelug monasteries in that region, Phabongkha and his disciples spearheaded a revival movement, promoting the supremacy of the Gelug as the only pure tradition. He now regarded the inclusivism of Gelug monks who practised according to the teachings of other schools as a threat to the integrity of the Gelug tradition, and he aggressively opposed the influence of other traditions, particularly the Nyingma, whose teachings were deemed mistaken and deceptive. A key element of Phabongkha’s revival movement was the practice of relying upon Dorje Shugden, the main function of the deity now being presented as ‘the protection of the Ge-luk tradition through violent means, even including the killing of its enemies’."
  12. ↑ Kay, David (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation. London: RoutledgeCurzon. p. 48. "It seems that during the 1940s, supporters of Phabongkha began to proclaim the fulfilment of this tradition and to maintain that the Tibetan government should turn its allegiance away from Pehar, the state protector, to Dorje Shugden."
  13. ↑ Kay, David (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation. London: RoutledgeCurzon. p. 48. "Phabongkha’s claim that Dorje Shugden had now replaced the traditional supramundane protectors of the Gelug tradition such as Mahakala, Vaisravana and, most specifically, Kalarupa (‘the Dharma-King’), the main protector of the Gelug who, it is believed, was bound to an oath by Tsong Khapa himself."
  14. ↑ Шаблон:Cite web
  15. ↑ Bultrini, Raimondo. The Dalai Lama and the King Demon. Tibet House 2013. Phabongka said "I shall perform purification and promise with all my heart that in the future I will avoid propitiating, praying to, and making daily offerings to Shugden. I admit to all the errors I have made, disturbing Nechung and contradicting the principle of the refuge, and I beg you, in your great heartfelt compassion, to forgive me and purify my actions."
  16. ↑ Kay, David (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation. London: RoutledgeCurzon. p. 101-2.
  17. ↑ Kay, David (2004). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation. London: RoutledgeCurzon. p. 230.
  18. ↑ Nebesky-Wojkowitz (1998:138-139)
  19. ↑ Ошибка цитирования Неверный тег <ref>; для сносок Bultrini, Raimondo не указан текст
  20. ↑ von Brück, Michael (2001). "Canonicity and Divine Interference" in Dalmia, V., Malinar, A., & Christof, M. (2001). Charisma and canon: Essays on the religious history of the Indian subcontinent. New Delhi: Oxford University Press. p. 337
  21. ↑ Nebesky-Wojkowitz (1998:144)
  22. ↑ Rock, Joseph F. Sungmas, the Living Oracles of the Tibetan Church, National Geographic, (1935) 68:475-486.
  23. ↑ Autobiography of His Eminence Choyang Duldzin Kuten Lama (1989). p. 1. retrieved 2008-12-07
  24. ↑ Шаблон:Cite web
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