This opinion piece has been extracted from the DorjeShugden.com forum. Please add to the discussions on the forum if you have further perspectives, comments and thoughts. We always welcome debate and exchange. The original thread can be viewed at http://www.dorjeshugden.com/forum/index.php?topic=767

Question

Does anyone here know how to remove curses and negativity from places and objects? If our prayer beads, sadhanas and other ritual objects are being tainted by the touch of those who slander our Spiritual Guides, Deity or Dorje Shugden, is there anyway to cleanse them and restore their purity?

A sharing by TK

I will do a short explanation for you and hope it helps. There are the general methods and Tantric methods. (However, in my explanation on the Tantric methods, I will not go beyond what is allowed).

You have to identify, if you can, where the curses or negativities are coming from. For example, if it is a lot of general talk, malicious talk or jealous talk towards you, then you can recite a Sutra called Miga Tramdo, or have it recited for you. This Sutra is especially for turning back the effects of speech from many that could hurt you. Speech can turn into something physical that interferes with you.

If the problem is coming from a land god, or regional deity, then there is a short ritual – extracted from the Shugden Kangsol or Lama Chopa Tsok – which you can do to make offerings to them as a friend.

If you have offended a spirit, you may generate loving compassion or think good thoughts and apologize. Reciting the Heart Sutra and Refuge formula (“Namo Guru Bey, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya”) would be powerful antidotes if recited with deep conviction (There is no limit to how many times you should recite. It would be good if you can recite one mala a day or more of the Refuge formula (i.e. 108x or more).).

None of the recitations or rituals should be done with the intent to harm the land, god, ghost etc. It should be done with the altruistic wish for their liberation and planting seeds in their mindstream. You should think that it is also to purify the karma you have to be able to receive this type of harm at all.

For curses, spells or black magic that you are confirmed about, the following pujas can be selected, depending on the intensity of the harm:

• Sheningdodo (Heart Sutra with ritual)
• Gyabshi (400 offerings)
• Chasum
• Kabardo
• Dukkar
• Dukkar dondo
• Protector Puja
• Dukkar Se Sum (Dukkar, Singdogma and Heart Sutra recitation)
• Receiving Vajra Yogini or Yamantaka Kakko (a short ritual done by a qualified lama to block interferences)

The above are just some to name a few. It would be best to consult a lama. There are more, but I am just giving general pujas here. All these pujas can be done in any Gelug Monastery.

You can also do any of the personal recitations, prayers, mantras or sadhanas below for repelling curses, spells and black magic; or a combination of these:

• Reciting one’s lama’s personal name mantra
• Singdongma Goddess
• Ekazati Goddess
• One’s protector
• Vajrapani
• Black Manjushri
• Hayagriva (Thamthing Samdrup)

If one has the higher Annuttara tantric initiations then they can engage in:

Yamantaka or Vajra Yogini would be very powerful. One can engage in their sadhana and focus on the following:

• Soliciting the lineage lamas and one’s lama during the sadhana is very important for the success of the practice and dissolving.
• Protection wheels
• Protection deities/armour in the case of Vajra Yogini
• Dissolution and emptiness of all phenomena in either generation or completion stages

Their sadhana / practice should not be engaged in to conquer demons, spirits, black magic, etc. That would be a side benefit. One should engage in their sadhana with an altruistic motivation wishing to gain great bliss and wisdom (Detong Yermey). Doing their sadhanas daily will be very powerful and effective protection.

One can also engage in the following method. However, this is not recommended as you need great skill, good samaya, strong concentration and you also need to have to ‘accomplished’ your deity (Yidam):

Do one’s meditational deity practice as per the sadhana. Then, generate the spirit as the deity you are doing, place the spirit as a deity in a pillar, or something stable in the house. Bless the pillar to generate it as a divine palace of the deity. Seal the pillar and recite the auspicious verses.

Those are the various means I have explained in short and general terms. There are many variations depending on circumstances. The best way is to consult a great practitioner, lama or above all, one’s own lama. You need not take what I have written and start doing it yourself. I have purposely omitted many details as I am just sharing knowledge not writing instructions on how to do this. I am letting you know just in short what is available.

There are a few methods to protect yourself against those with broken samaya or negative intent who ‘contaminate’ your objects. Any of the following are fine for you to do:

• Ask a lama to bless.
• Recite OM AH HUM 108 times or more, focusing on what you know on Emptiness. Then blow on the contaminated object.
• Recite any amount of your guru’s name mantra, trust your teacher and bless.
• Use the consecrated water from a Trusol ritual to wash the objects.
• Recitation of your protector’s mantra, focusing on altruism.

If you are doing any of the Annutara tantric deities, then just before the recitation of their mantras in their sadhanas, there is a section for consecrating the mala. That would be very sufficient. In fact, any of these practices/sadhanas will consecrate your environment, the objects within, the beings within and more importantly, your mind. Hence, everything becomes purified and blessed.

It is said that wherever there is a pure practitioner of Heruka Chakrasamvara / Vajra Yogini, when he/she recites their 8-line praises, the Dakas/Dakinis from the 24 holy-power spots will converge to bless the practitioner, the environment and all beings in that space immediately. It becomes a sacred environment to plant the seeds of enlightenment in the minds of those beings and visitors.

I wish you luck and speed in your practice always.

TK

However, I later realized the importance of Protector practice. Buddha taught us 84,000 teachings to gain enlightenment and Protector practices like that of Dorje Shugden’s is one method of helping us to gain merits and purify our negativities quickly. If I focused on my Yidam practice alone without doing the Protector practice, attainments would be harder to achieve. This was what my spiritual guide had taught me.

Dorje Shugden – who is inseparable from my Guru and Yidam – has been helping me along the spiritual path until today and I know that he has come to my rescue many times. For example, whenever I travelled around the world to attend teachings and retreats, I would pray to Dorje Shugden for a safe journey, to arrive at the intended destination safely. I did not experience many obstacles during those journeys, and even if I did, many people I met while travelling, even complete strangers, would come to my assistance if anything went wrong.

I strongly believe that Dorje Shugden has played a part in ensuring that I fulfilled my spiritual goals and created the above-mentioned conditions for me to experience this. Even when I slip in my practice, Dorje Shugden never fails to protect and create the conditions for me to persevere and apply effort to get back on track again.

~ Ted M ~

When I approached a Dharma friend on what I needed to do to join the Dharma centre full time, she was very supportive. She immediately advised me to start looking for sponsors to support my monthly commitments and expenses, especially as I have a family to care for. To lower oneself in order to beg for sponsorship is not easy. I wondered at the time whether anybody would want to sponsor me. I was a nobody in the centre!

My Dharma friend then advised me to do Protector practice every night. Setting my motivation right, I humbly requested the Protector to help me find the sponsorship and to make everything go smoothly for me to join the Dharma centre as a full-time member of staff. I prayed to him, saying, “If the time is right for me to be able to contribute fully to Dharma to benefit more people, please grant my wish to get sponsors.”

It took me two weeks of determination, perseverance and effort to find more than half the sponsorship I required. It was quite difficult asking people for sponsorship in the beginning but things became better. Even though I was turned down a few times, I was not angry or disappointed; instead, it gave me the strength to keep on trying. I knew that the Protector was helping me to make things go smoothly.

I quickly began to feel the direct impact of the practice. I know now that if we have the right motivation, the Protector will be there for us. In my case, I needed the financial support to be able to do more Dharma work to benefit and help more people. Everything moved very fast; even I couldn’t believe it. With the help of the Protector, I finally managed to raise all the sponsorship I needed to join the centre and do Dharma work full-time. It was very meaningful for me and it increased my confidence to know that the Protector “agreed” that this was the right time for me to go further in my practice.

Now, with the kindness of my Guru who has given me this practice to pacify my obstacles, the kindness of the sponsors and the understanding and endless support from my wife, I have no reason not to go all the way in my Dharma practice. May I keep moving forward in bringing my Guru’s teachings to the world to benefit more people.

~ Neil ~

The Heart of Buddhist practice is relying sincerely upon the Holy Spiritual Guide who reveals the path.
For 2500 years, each disciple has been completely devoted to their root Guru, following their teachings to the letter..

Question to Dalai Lama : All the masters who have worshipped this deity for the past 300 years,…were they all wrong?
Watch this video of Dalai Lama’s answer to the question.

*For more information, please visit www.LamaYeshe.com – Introduction to Tantra: In 1980, in California, Lama Yeshe gave a commentary to the Avalokiteshvara (Chenrezig) yoga method. This video is Lama Yeshe’s introduction to this series and constitutes a wonderful explanation of the fundamentals of tantric practice.

For them, Dorje Shugden is not a worldly spirit but a Wisdom Buddha, an emanation of the wisdom of all the Buddhas appearing in a wrathful form to protect practitioners from their own inner enemies of the delusions (i.e. uncontrolled, unpeaceful and negative minds). If other people wish to see him as a spirit, that is their prerogative; but it is very un-Buddhist to slander and persecute those who have never regarded him in that way and who have a close faithful relationship with him as an emanation of a Buddha.)

From Geshe Kelsang’s letter to the editor in Newsweek, 1997

HH the Dalai Lama claims: “Nobody would pray to Buddha for better business, but they go to Shugden for such favours – and this is where it has become like spirit worship. This is not true. Many Tibetans pray to other Buddhas such as Tara and make prayers to other Dharma Protectors for success in business and for the removal of obstacles. Why are Shugden practitioners singled out?

Particularly, in the Kadampa tradition we do not pray for worldly attainments such as wealth, reputation, success in business, etc.– we pray for the welfare of all beings and the attainment of spiritual realizations. HH the Dalai Lama is also contradicting himself. He previously regarded Dorje Shugden as a Buddha, and composed verses of praise to him that can still be seen today. It is his responsibility to resolve this contradiction.

Authentic spiritual lineage

If the practice of Dorje Shugden is harmful then it follows that Je Phabongkhapa was not an authentic Buddhist master, and if he was not then there is no doubt that his heart disciples, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche (the Senior and Junior Tutors of HH the Dalai Lama) were also not authentic. These three Lamas are the most important Gelugpa Lamas of recent times. If these three are not pure Teachers then there is no doubt that the entire practice of the Gelug Tradition is invalid. This is the main issue that needs clarification.

And from some clarification surrounding the present debate regarding the Dalai Lama and Dorje Shugden by Geshe Kelsang Gyatso, 1996-8

The Dalai Lama says: “Dorje Shugden is a worldly spirit. To seek help from such a spirit detracts from the Buddhist way of relying on one’s own efforts and can degenerate into a kind of spirit worship.

Geshe Kelsang’s reply:

“How can he prove that Dorje Shugden is a worldly spirit? I also asked in these letters for proof that Dorje Shugden is a worldly spirit, but again I have never received any clear reply. The only reason that has been given is that some other Lamas have said this. This is not a valid reason, some other Lamas say Dorje Shugden is the Wisdom Buddha.”

A response to the posting by Tseten Samdup: ‘Shugden versus pluralism and national unity controversy and clarification’, which came from the Department of Information and International Relations, Central Tibetan Administration, Gangchen Kyishong, Dharamsala 176 215, INDIA

Geshe Kelsang:

“Concerning whether or not Dorje Shugden is an enlightened being, there can be no final conclusion through negative debate, mixing religion with political aims. This is because from the point of view of many people he is a worldly being, but at the same time from the point of view of many other people he is the Wisdom Buddha. This reasoning applies not only to Dorje Shugden, but to all holy beings.

If someone asked you how to prove that the fifth and fourteenth Dalai Lamas are Buddhas, you would most certainly find it difficult to give clear reasons. On the other hand, if someone asked you how to prove that these two lamas are not Buddhas, you could easily give a clear answer. You could say: they are not Buddhas because they need translators, they get sick, they are unable to come to their own decisions but have to rely on those of oracles, and sometimes they even get angry. How can a Buddha get angry, get sick, and so forth? Buddhas do not need oracles? So talking about this subject is completely meaningless, and only destroys peace and harmony in Buddhist circles.”

(Source: http://www.wisdombuddhadorjeshugden.org/dorjeshugden13.php)

(Read Part 2 and Part 3)

Someone wrote in with some searching questions and has already received some good replies in the comments section from Tibetans and Westerners (see article below, Dalai Lama Demonstration Down Under). I thought I would include some longer replies here, courtesy of Lineageholder, in the hope that these will clarify things for other readers who are interested in this important issue of religious freedom.

Q: What exactly is the Dorje Shugden practice and what does it involve?

A: Dorje Shugden is an emanation of the wisdom of all Buddhas appearing as a Dharma Protector to protect and increase the Dharma realizations within our minds.

The practice of relying on Dharma Protectors was taught by Buddha Shakyamuni and practised by Indian and Tibetan Buddhists. There are many Dharma protectors such as Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden. In order to protect the Dharma realizations in one’s mind, Dharma Protectors must necessarily be emanations of Buddhas and Bodhisattvas and are therefore part of the Three Jewels of Buddhist refuge, specifically the Sangha Jewel.

Although Dorje Shugden helps everyone because he is a Buddha, his main job is to protect the Gelug tradition of Je Tsongkhapa (1357-1419), and especially the Ganden oral lineage instructions. The practice of Dorje Shugden involves making offerings and requests with faith to Dorje Shugden — who is seen as one with Je Tsongkhapa and the Wisdom Buddha Manjushri — to protect the teachings of Je Tsongkhapa’s tradition, to pacify all obstacles to its growth throughout the world and to bestow favourable conditions for the Buddhadharma to flourish both in our minds and in the world in general.

You can read more about this subject here. If you would like to read the prayers to Dorje Shugden that are recited every day by faithful practitioners, you can read them here.

Q: What benefits do practitioners derive from practising it?

A: In the introduction to the practice of relying upon the Dharma protector in the Heart Jewel sadhana published by Tharpa Publications it says:

“This sadhana includes two practices revealed by the Wisdom Buddha Manjushri. The first is a special Guru yoga in which we visualize our Spiritual Guide as Je Tsongkhapa, who himself is a manifestation of Manjushri. By relying upon this practice, we can purify negativity, accumulate merit, and receive blessings. In this way, we will naturally accomplish all the realizations of the stages of the path of Sutra and Tantra, and in particular we will attain a very special Dharma wisdom.

The second practice is a method for relying upon the Dharma Protector Dorje Shugden. Through this, we can overcome obstacles to our practice and create favourable conditions so that we can nurture and increase our Dharma realizations. If we rely upon the Dharma Protector Dorje Shugden sincerely, our faith in Je Tsongkhapa will naturally increase and we will easily gain experience of the pure Buddhadharma transmitted directly to Je Tsongkhapa by the Wisdom Buddha Manjushri.

If we practise these regularly and sincerely, we will reap a rich harvest of pure Dharma realizations, and eventually come to experience the supreme joy of full enlightenment.”

You can read more about the benefits of relying upon Dorje Shugden here. Here are a couple of extracts:

“Dorje Shugden always helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities.”

“If we rely sincerely upon Dorje Shugden, he will arrange the conditions that are most conducive for our Dharma practice but these will not necessarily be the ones that we ourself would have chosen! Dorje Shugden will bless our minds to help us transform difficult situations into the spiritual path, and he will open the wisdom eyes of his faithful followers, enabling them always to make the right decisions.”

Q: Where did it originate, and what is its significance today for practitioners?

A: Dorje Shugden is an emanation of the Wisdom Buddha Manjushri who arose as a Dharma Protector to fulfil a promise he had made in a previous life when as Duldzin Dragpa Gyaltsän, one of the principal disciples of Je Tsongkhapa, he promised to become a protector of Je Tsongkhapa’s tradition. This is explained by the Dalai Lama’s teacher and Gelugpa lineage holder, Kyabje Trijang Rinpoche, in his text called “Music Delighting the Ocean of Protectors” which can be downloaded here.

Ngatrul Dragpa Gyaltsen (1619-54), a revered teacher who lived at the same time as the fifth Dalai Lama, predicted that he would arise as Dorje Shugden. He was the last incarnation in a long line of enlightened Indian and Tibetan Buddhist Masters which includes Manjushri, Mahasiddha Biwawa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, Panchen Sönam Dragpa, and many others. See biographies of these previous incarnations of Dorje Shugden.

For its significance for today’s practitioners, see the answer to the next question.

Q: How does it fit in with Buddhist teachings and practices and implementing those into daily life?

A: The practice of Dorje Shugden supports and enhances our practice of Sutra and Tantra in daily life. By making requests to Dorje Shugden and relying upon him sincerely — just as the great enlightened Masters of the Gelugpa tradition have done for centuries — we will be cared for so that we can accomplish our final goal of full enlightenment as swiftly as possible.

Buddhas can and will appear as anything that will benefit living beings, including as Spiritual Guides and in a protecting aspect as a Dharma Protector. In this spiritually degenerate time it is very difficult for spiritual practitioners to make progress on the paths to liberation and enlightenment on their own; there are many obstacles and we have little merit or good karma. We need help to remove obstacles and to manifest good conditions for our practice and this is the unique function of a Dharma Protector. The Dharma Protector is seen as an aspect of our Spiritual Guide to help us to accomplish pacifying, increasing, controlling and wrathful actions that are necessary for making spiritual progress.

There are many different Dharma Protectors that we can rely upon, but it is said that at this time Dorje Shugden is the protector who is most able to help us. We have a special karmic connection with this Deity, which means that we can receive swift and powerful help by relying upon him as opposed to other protectors. Check here for more information about Dorje Shugden.

I would just like to give some relevant quotes to help at this point:

There is no difference in the compassion, wisdom, or power of the various Dharma Protectors, but because of the karma of sentient beings, one particular Dharma Protector will have a greater opportunity to help Dharma practitioners at any one particular time.

Among all the Dharma Protectors, four-faced Mahakala, Kalarupa, and Dorje Shugden in particular have the same nature because they are all emanations of Manjushri.

However, the beings of this present time have a stronger karmic link with Dorje Shugden than with the other Dharma Protectors. It was for this reason that Morchen Dorjechang Kunga Lhundrup, a very highly realized Master of the Sakya tradition, told his disciples, “Now is the time to rely upon Dorje Shugden.” He said this on many occasions to encourage his disciples to develop faith in the practice of Dorje Shugden.

Posted courtesy of Lineageholder.

(Read Part 2 and Part 3)

(Source: http://wisdombuddhadorjeshugden.blogspot.com/2008/06/frequently-asked-questions-about-dorje.html)

With deep faith and conviction in Dorje Shugden we can practise his extensive, middling, or condensed sadhana. After completing a close retreat we can engage in peaceful, increasing, controlling, and wrathful actions and gradually achieve the supreme attainments. By engaging in these practices we can protect others by helping them to eliminate their obstacles and develop wisdom, to find the right conditions for practising Dharma, to fulfil their wishes, and to meet with success in their daily lives. Whenever we engage in any of these deeds with faith we are relying upon Dorje Shugden in deed.

There are many commentaries, rituals, and sadhanas in relation to Dorje Shugden which were composed by high Sakya and Gelugpa Lamas. For beings of this present age the late Trijang Dorjechang, who was the embodiment of Buddha Shakyamuni, Heruka, Atisha, and Je Tsongkhapa, wrote his great commentary to Infinite Aeons, the praise to Dorje Shugden composed by Tagpo Kelsang Khädrub Rinpoche. He also wrote many special rituals and yogas for gaining different attainments connected with Dorje Shugden.

Source: Tharpa Publications / Wisdom Buddha Dorje Shugden website, 2008
http://wisdombuddhadorjeshugden.org/dorjeshugden-rely.php

As you can see this history of Pehar’s previous lives do not point to actions of higher level being.

Part 2 of the video:

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

According to Tibetan Buddhist myth, Gyalpo Pehar is a spirit belonging to the gyalpo class. When Padmasambhava arrived in Tibet in the eighth century, he subdued all gyalpo spirits and put them under control of Gyalpo Pehar, who promised not to harm any sentient beings and was made the chief guardian spirit of the Samye Temple built at that time.

Some Tibetans believe that the protector of Samye sometimes enters the body of a medium (called the “Dharma Lord of Samye”) and acts as an oracle.

Source: http://en.wikipedia.org/wiki/Gyalpo_Pehar

Many eons ago, the dharma protector, Pehar, was a royal prince of the Ashuras called Damaraja. At the time of his birth, another boy was also born — to one of the king’s ministers. The two became fast friends and were ordained as monks together by the abbot called Dawe (moonlight.)

Damaraja’s religious name was Dawe Shinu and his friend’s was Tunten Nagpo.

Dawe Shinu became a scholar, who enjoyed teaching Dharma. His friend enjoyed meditating.

One day Dawe Shinu went to visit a Hindu Temple where he met a beautiful girl named Zitan Metog Ke. Overwhelmed by physical attraction, they fell into each other’s arms and ended up making love in the temple for 7 days and nights.

Dawe Shinu had broken his vows of celibacy.

His friend came and tried to stop them, but he could do nothing. Dawe Shinu got so angry at the intervention that he turned into a lion and threatened to kill his friend. If it had not been for Vajrapani, who protected Tunten Nagpo with his vajra, he would have done so.

Years late, when Dawe Shinu died, he was reborn in hell. There, he was known as Butcher’s Horse, and his life was full of suffering.

In his next existence, he was reborn as a human being who was very poor and homeless. One day, as he was wandering he ran into his former friend but they had no liking for each other.

Then Dawe Shinu was born to King Muche Tsampo and his wife, Queen Lhamo Tongon. that time, he was named Vajra Kuhe Samati. His former friend, Tunten Nagpo, was a hermit who meditated in cave and for some reason, Vajra Kuhe Samati was moved to turn himself into a rat just to try and disturb him. Once again Vajprapani intervened to protect Tunten Nagpo.

The fourth existence of Dawe Shinu was as the third son of Dudje Tsempo, king of the local demons. His name this time was Mudu Tankhar. (His father also had four other children.)

Pehar is a reincarnation of that demon, Mudu Tankhar. He is described as having three faces, six arms and riding a lion. He is known as a Tinley Gyalpo, or Action King.

When Padmasambhava and Tibetan ruler, Trison Deutsen, built Samye Monastery, Guru Rinpoche invited Pehar from his realm called Petahor to be the protector. He gave him a wife, Mentsun Karmo, as well as another consort. They were installed in the quarters called Peharchok that was established especially for them in the northern side of Samye. This Pehar temple is known as the Turquoise Palace.

Pehar, as a dharmapala, embodies the activities of the Five Buddhas. He also has five aspects: Body, Mind, Speech, Knowledge and Activity. The Mind aspect of King Pehar (Tuk ki Gyalpo) is brown with one face and two arms. His right hand holds a red spear, his left, a double-edged sword and a lasso. He wears a bear skin shawl and a black turban and is seated on an elephant amidst fire.

The Body aspect of Pehar (Kui Gyalpo) is dark blue, with one face and two arms. His right hand holds a vajra and his left, a single cymbal. He wears a round golden cymbal-shaped hat (tipshu) and rides a black bear.

The Knowledge aspect (Yonten kyi Gyalpo) is black, with one face and two arms. His right hand holds an axe, his left a demon’s lasso. He wears a tiger skin shawl and a black snakeskin and rides a dragon.

The Speech aspect (Sung gi Gyalpo) is dark brown, with one face and two arms. His right hand holds a staff, his left a sandalwood club. He wears a black robe and rides an iron wolf.

The Activity aspect (Thinley gyi Gyalpo) is navy blue with three faces and six arms. His first right hand holds a hook, the second an arrow, and the third, a sword. His first left hand holds a razor-sharp knife, the second a bow, the third a staff. He wears his tipshu, a white shawl and leopard-skin skirt, and rides a snow lion.

~ edited from Lama Kunga Rinpoche’s teaching (02/1999) as recorded by Jeff Watt.

As a state institution, Nechung Monastery stood at the apex of a nationwide system comprised of thousands of mediums and their respective spirits. The network through which the human and spirit worlds were connected, was re-enfranchised annually, in the so-called Lhatrel or God Tax.

Once a year Tibet ’s 120 district governors collected offerings from the mediums in their region on behalf of their spirits. Forwarded to Nechung Monastery, they were given, on the third day of the New Year, in a colossal tsog or offering ritual, to Pehar Gyalpo.

After the rite, Nechung’s monks moved to the center of Lhasa for the oracle’s appearance in Tibet’s most spectacular celebration, the three-week-long Monlam Chenmo or Great Prayer Festival. At this time, over 20,000 monks, joined by thousands of pilgrims from all across the country, crowded into the capital.

The Nechung medium was required to undergo trance on at least ten separate occasions. In the most dramatic event, following days of parades, athletic meetings and religious convocations, he marched in a regal procession south of the city to a field below the Potala, where, wielding his bow, sword and trident before a bonfire, he ritually dispersed the negative spirits of the old year.

The need to thoroughly test the authenticity of the Nechung kuden had, for centuries, been a critical concern of the Tibetan government. As the most delicate policies of state, both domestic and foreign, were involved with the oracle, the possibility of a leak, either from a malignant spirit taking possession (and subsequently relating information via another medium) or from the medium himself retaining some trace memory of the trance, was ever-present. So, too, was the danger of a garbled or mistaken transmission.

To protect against the latter, the level of the medium’s trance was closely observed, a complete possession, inducing unconsciousness, being the ideal state. Such possession could occur only if the 72,000 psychic channels upon which, according to tantric theory, consciousness is mounted in the human body were cleared of all obstructions.

In such a case trance would be undergone swiftly, continuing without fluctuations or other irregularities. Though Lobsang Jigme’s trances revealed him to be very pure “vessel,” the next task, that of checking whether or not if it was in fact Dorje Drakden who possessed him, required, following preliminary observations, three levels of tests.

Initially, four signs of Dorje Drakden’s immense power were sought: swelling of the medium’s body up to two inches, effortless support of the heavy costume, ringing of the golden bells on the helmet’s top and shuddering of the mirror on the chest from the increased heartbeat.

The character of the possessing spirit was then observed. Dorje Drakden’s cham was particular to him, as was the fact that his fierce, prideful attitude gave way to humility only if the Dalai Lama, his picture or an article of his clothing was present. Otherwise the spirit minister demanded complete subjugation from all those in attendance. With these factors present, three categories of tests, known as outer, inner and secret, were undertaken.

In the other test, the medium was presented during trance with sealed boxes and requested to name their contents. This exam was considered easy, as the majority of spirits were believed to possess a minor form of clairvoyance.

It was followed by the inner test, in which the possessing spirit was requested to quote verbatim prophecies given by the Protector on specific dates in the past. With hundreds of prophecies on file, all imparted in Dorje Drakden’s poetic, often cryptic style, this test was virtually impossible to pass if the Protector himself was not present.

The two tests comprising the secret category, however, were believed definitive. Prior to the trance the kuden’s breath was checked to make sure that it had no odour. During trance it was examined again. If Dorje Drakden was in possession, the breath would invariably have a strong scent, similar to that of alcohol but described as actually being that of nectar.

At the moment Padmasambhava had converted the Five Kings, in the form of the eight-year-old novice, to the Dharma, he had anointed the child’s tongue with a few drops of nectar. Its odour was maintained by the spirit as a sign that his vows were being upheld. While exacting allegiance, Padmasambhava had placed the blazing tip of his dorje on the head of the kneeling child.

As the trance ends and the thickly padded helmet is quickly removed before the kuden chokes, Dorje Drakden’s possession is revealed in the well-defined imprint of a dorje, clearly visible for a matter of minutes, on the crown of the medium’s head.

The position of Nechung Kuden, however, was neither easy nor even necessarily desirable. It held the potential of a high as well as an ignominious fate. Many kudens had suffered the latter; only a few had achieved the former.

The very first kuden, appointed at the monastery’s founding in the seventeenth century, had been executed when, through possession by a lesser spirits, secret government information had been revealed to the public. Though no such drastic measure had occurred since, two of the three kudens preceding Lobsang Jigme had been disgraced, fired from their posts, after their meditation practice had deteriorated to the point of interfering with the coherence of their trances.

Shakya Yarpel, though, the renowned kuden prior to them, had been so beloved by the Thirteenth Dalai Lama for the charity of his possessions that he had been accorded honours above even those granted the Prime Minister and Cabinet, actually being conveyed when he traveled in a pep jam, the gold palanquin normally reserved solely for the Dalai Lamas and Regents.

Aware of the difficulty of the post, Lobsang Jigme’s predecessor, had run away on being singled out during a trance of the Gadong Oracle as the new Nechung kuden. Nonetheless, unable to prevent his destiny, he had been possessed by Dorje Drakden and, until his death (attributed by some to the immense strain placed on his heart by possession), accepted the role.

Excerpt from
In Exile from the Land of Snows
By John F. Avedon

Ven. Drubthob Rinpoche’s birth and a brief account of events that preceded it:

Drubthob Rinpoche, popularly known as an extremely simple, humble and compassionate lama by those who know or have heard of him, was born in 1929 towards the end of the Iron Horse year, in Lhoga Dranag, a province in central Tibet, south of Lhasa.

His father Tseten Wangyal was born in Tibet in 1895, a goldsmith by profession but served for most part of his life in the Nepalese Consulate in Lhasa. His mother Dekyi Choedon was a very simple lady from a humble Tibetan family.

Rinpoche’s late parents were great devotees and patrons of Drubchen (Drubthob-Chenpo) Rinpoche, a great Yogi who is said to have spent most of his life meditating in the secluded caves of Lhoga Dranak and Lhasa.

Being patrons and devotees of the great Yogi, Rinpoche’s parents made regular visits to his caves not only to receive his blessings but also to offer him rations. This went on for twelve years.

In the year 1928, touched by the couple’s great sense of devotion towards him, on one cold winter day the Yogi confessed that he had nothing to offer to them in return for their kindness and devotion over so many years, but that he would one day answer their prayers in his next life.

So saying he held out from his bare palm, a fresh peach (fruit), blessed it and asked them to accept it. Soon, Drubchen Rinpoche passed away. Meanwhile, Dekyi Choedon conceived a child in her womb, some time after Drubchen Rinpoche passed away.

When the child was just six months in her womb, she went to see Chokdra Rinpoche to seek his blessing as she had experienced some problems with her health. As Chokdra Rinpoche saw her he instructed her thus, “Your health problem will do no serious harm to you. The child you have in your womb is a boy and his owner is the protector, “Pehar Gyalpo”. Therefore, you should take special care and attention to maintain your health and cleanliness and eat good food”.

The family experienced continuous hardship for three years following the child’s birth: family members fell ill, many cattle perished and obstacles in the family business increased year after year. The parents once again went to see Chokdra Rinpoche and told him everything. Rinpoche told them they could not stay there any longer because there was great possibility of more harm from the protector “Pehar Gyalpo” to the whole of the family if they stayed.

How Ven. Rinpoche came to be known as Drubthob Rinpoche:

Upon the advice of Chokdra Rinpoche, the family finally moved to Lhasa. Soon after they arrived in Lhasa, Dekyi Choedon fell sick. They went to Kangyur Rinpoche for advice and he, too said the family had been affected by the protector, “Pehar Gyalpo” and added that the protection puja should be performed.

When the boy was about 7 years old his parents invited Ven. Kangyur Rinpoche to their home to perform offerings to “Pehar Gyalpo”. During the prayers the boy innocently reached out and touched the prayer drum & bell of Kangyur Rinpoche.

At this incidence Rinpoche’s mother was about to discipline the boy when Kangyur Rinpoche told her not to do so. Moreover, Kangyur Rinpoche recognized the boy, explaining that he was none other than the reincarnation of the great holy yogi Drubchen Rinpoche whom they had served for 12 years.

And Kangyur Rinpoche told the parents that the boy should be called “Drubthob Rinpoche”, which to this day is the name by which Rinpoche is known. Kangyur Rinpoche further advised the family that the boy should be ordained as monk in the Drepung Loseling monastery; at the time, the world’s largest monastic university.

Ven. Rinpoche’s studies in the profound doctrine of Buddhism:

By the age of nineteen, Rinpoche had mastered the art of Buddhist chants and rituals. It was then that he was pronounced one of the sixty “Donsangs” (perfect chanters) out of the seven thousand monks at Drepung Monastery. Among the sixty he was proclaimed to be the outstanding one.

For the next six years till the age of twenty-five, he devoted himself to the study of the subjects of logic, Buddhist Philosophy and it’s texts: Prajnaparamita (She-rab ki Pharchin) and Madhyamika (oo-ma), under the directions Gen Pema Gyaltsen and Pom-para Yeshi Dhondup. He also studied the Vinaya (dhul-wa Gyatso) under the direction of Gen Lobsang Tsewang.

At the age of twenty-five he received the title of “Drha-sang Chentse”. Soon after which Rinpoche studied the practice of Phowa under the direction and empowerment of Kangyur Rinpoche. From the age of twenty-five to twenty-eight he concentrated on retreat and various forms of meditation under Lhaptsun Rinpoche and Kangyur Rinpoche.

His fame in these practices and effects of his profound selfless vision spread quickly among the people and as a result many came with faith and devotion, seeking his blessings.

Chinese invasion of Tibet and Rinpoche’s imprisonment:

When the communist Chinese brutally invaded and occupied Tibet, the saddest moment in Tibetan history befell the Tibetans. A nation that had not seen war for centuries had to face the military might and sophisticated weapons of communist China.

Nevertheless, every soul in the nation along with the ill-equipped and unorganized Tibetan Army, fought back bravely to resist the brutal Chinese occupation, with patriotism as their only common weapon. Almost every Tibetan faced what he or she had to in order to defend the country and it’s rich cultural heritage. Ven. Rinpoche was one among those who suffered the consequences of the invasion.

Rinpoche had started distributing “TSONSUNG” (Protection Amulets) freely amongst the Tibetan Army and to all who asked for them, to protect them against Chinese weapons and bullets. Many people survived from the Chinese weapons and bullets as a result of his “TSONSUNG.” The Chinese later on came to know about this and sentenced Rinpoche to three years imprisonment on the charge of distributing TSONSUNG to the Tibetan Army. Rinpoche remained in prison three years (early 1958 to late 1961.)

Escape from prison and Rinpoche’s selfless activities in Nepal

During these years his father, Tseten Wangyal made several attempts to convince the Chinese that Rinpoche was Nepalese by origin. Finally in 1961, after a long negotiation between the Nepalese Consulate and the Chinese bureaucrats, his hard work brought reward when the Chinese finally decided to escort Rinpoche to Shar-Singma, close to the South Eastern boarder of Tibet, to release him. It was here that he entered Gangtok (Sikkim) and reached Kalimpong (District Darjeeling, India) and finally in 1962 made it to Kathmandu, Nepal.

At the Nepalese border, he was received by his patrons Go-Knonpo (blue door), who had invited him because the people of Kathmandu felt the need for a resident Lama. Upon arrival in Kathmandu, Rinpoche felt great dedication and commitment to stay there and serve the spiritual needs of the local people from all walks of life. Almost every individual that knows him speaks of his selfless deeds and simplicity.

Drubthob Rinpoche, being a simple Gelong monk, has always been available for everyone who seek his help and blessings. Rinpoche’s special attention has been to treat people with ailments like epilepsy and various nervous disorders, besides giving general health advice and pulse checks, for which Rinpoche has been sought out for since his early medical education in Tibet.

Drubthob Rinpoche is always known for his selfless caring for all those facing ill health and/or death. Rinpoche’s disciples from all walks of life invite him to their homes to perform Buddhist rituals prayers i.e., for house blessings, health reasons, weddings, births and deaths. For those whom have passed away Rinpoche performs the “Phowa” ritual, which helps the souls to be reborn in a better world.

Drubthob Rinpoche is especially well known for doing “Mo”(Divination) for his disciples to provide guidance for whatever ventures and activities they may be pursuing. Mo is normally a Buddhist practice of unraveling the unknown outcome of any given situation.

Drubthob Rinpoche is also well known for performing ritual to dispel obstacles from people’s lives, and exorcisms of negativity, etc. Drubthob Rinpoche’s vision is always to help everyone irrespective of his or her faith and creed.

Though originally a Nepalese but born in Tibet, for decades Rinpoche has been a kind father for the hundreds of Tibetan refugees coming to Nepal and has been a main source of encouragement for them. For years Rinpoche has visited each of the many Tibetan refugee centers in Nepal to perform prayers for their well-being.

(extracted from: http://www.drubthobrinpochenp.org/)

It is clear here, that Pehar Gyalpo (Dorje Drakden’s or Nechung’s ‘boss’) is able to harm. He is the one that mentions again and again to Dalai lama that Shugden’s practice should be stopped via his oracle in Dharamsala.

This opens up a can of worms that implicates so much. Can we trust this oracle taking possession of Nechung or is it someone else taking trance?

Nechung is a worldly spirit of the Gyalpo class, most likey from Persia, who tried to block the coming of Buddhism into Tibet, and finally Guru Rinpoche has to wrathfully oath-bound him.

This video clearly demonstrates the contradictions Tibetan Govt overtly exhibits.

They worship Nechung the spirit yet Dorje Shugden’s practice is suppresseed as they claim he is a spirit.

They ask you not to seek advice of spirits as it damages one’s refuge vows, yet they are seeking advice.

They ask you not to pray to spirits, yet they set up Nechung’s chapel right along the lingkor where hundreds of people religiously circumambulate daily.

There’s one policy for them and another for Shugden practitioners.

They put up letters to ban Shugden practitioners yet they promote Nechung the spirit to the lay people.

Why is it they may worship spirits, but we may not worship Dorje Shugden which they have wrongly labeled a spirit?

How can Nechung who has limited clairvoyance advise Dalai Lama to ban Shugden?

How can Nechung with his limited powers as a spirit have the abilities to see the level of Shugden? Why does the Dalai Lama need Nechung’s advice at all?

Trijang Rinpoche clearly states Shugden is Manjushri. Yet Nechung says Shugden is not. Who do we listen to? The Root Guru of all Gurus, Trijang Rinpoche or a spirit called Nechung?

The Tibetan Govt in Dharamsala gives many contradictions that do not make sense to those who are learned, can debate and refute. Hence all requests to discuss the Shugden issue with the Dalai Lama and Tibetan Govt have been refused.

Please contemplate on these contradictions.

This film presented is not meant to disparage the Dalai Lama nor Nechung. It is to bring a point across that the policies from Tibetan Govt must be fair and Dalai Lama should never ban, restrict, or speak against Dorje Shugden’s practice. Dalai Lama has the right to worship Nechung, so the followers of Trijang Rinpoche have the right to worship Shugden.

Shugden’s practice was estimated clearly to be around 4 million strong before 1959. Shugden was not a minor practice but a leading force within the Buddhism of Tibet.

A Dorje Shugden practitioner and student of Domo Geshe Rinpoche shares her personal reasons for why she practises Dorje Shugden, and why she is protesting.

Mob of Angry Dalai Lama Followers Attack Protestors

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On July 17, 2008 a group of hundreds of angry followers of the Dalai Lama attacked a group of peaceful Buddhist protestors. Imagine the persecution faced by Dorje Shugden practitioners in India and other countries.

More Religious Persecution by the Dalai Lama

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Dorje Shugden monks are forced to leave their monastery and then their water is cut off.

Why Protest the Dalai Lama?

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Interviews with protesters about why they are protesting:
“I’m here to protect our lineage because at the moment, our lineage is under threat…

Dalai Lama’s Ban Affects Children

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A ban the Dalai Lama imposed on followers of JeTsongkhapa’s teachings affects even children and takes away their right to continue their education.

Ask Dalai Lama 3 Questions

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According to the Dalai Lama who can attend his teachings? Everyone except followers of his root guru…