Like most high incarnations, this 8^th Rongchen Rinpoche met with a very early start in Dharma. Kunkyen Jamyang Shepa first recognized him as the reincarnation of Rongpo Choje and named him Lobsang Trinley Tenpa. He was bestowed his initial ordination vows by Je Kongchog Monlam at the age of seven after which he was given the Getsul ordination a year later when he was eight.

While the monastic education is a vigorous one, Kirti Rinpoche was already studying the classes at the feet of many great masters from the mere age of 11 and excelled in them. He was fully ordained as a monk at the age of 24 and a year later, at only 25, he founded a new monastery in Ngapa and established himself there.

A debate and tantric college owed its existence to this eminent lama. Many monasteries in Amdo and Mongolia were graced by visits throughout his life and he became known too for creating a remarkable number of monasteries – both tantric and debate colleges – including for example, Ngaba Monastery, Tagtsang Lhamo Loseling Collect and Tagtsang Geden Tashi Kyil.

Many rituals for many protectors were written by Eighth Kirti Rinpoche and among his many notable literary accomplishments were the life entrustment rituals he composed for the Dharma Protectors Setrabchen and Nechung, as well as rituals for Tsangpa, Karma Vajra. The ritual of most interest is an initiation manual he composed for Dorje Shugden, called Dorje Shugden Gyi Jenang Chetsul, which details the method of initiation for Shugden.

It is also said that the previous incarnation of Kirti Rinpoche had such strong connections to Dorje Shugden that people in the area would specifically consult and ask Kirti Rinpoche for advice and protection. People would travel specifically to seek him for initiation of Dorje Shugden.

An account written by a Lobsang Tayang tries to trace the origins of this particular Jenang composed by Kirti Rinpoche. It is said that an earlier incarnation of Kirti Rinpoche had also had close connections with Dorje Shugden would who give him clear instructions and promised to protect colleges associated with him.

Later, as he was dying, Kirti Rinpoche passed this initiation an Alag Chojor and instructed to keep the lineage going. By certain requests, this initiation continued to be passed on – records trace that it was passed an Amdo lama known as Vajracharya Chogtrul who then bestowed the initiation to his own students in his own monastery.

Some more contemporary scholars have suggested that the Dorje Shugden practice was proliferated greatly in the late 19th century. It has been further surmised that the diffusion of the Dorje Shugden practice was on the basis of a minor deity but this summary is clearly mistaken.

There is evidence to suggest from this initiation composed by Kirti Rinpoche and the accolades used, the status of Dorje Shugden was definitely being promoted beyond that of a minor worldly protector. Case in point, the title of the initiation manual uses the term “special emanated Protector of the Doctrine of the Second Conqueror Manjunatha”, a very clear indication of the prominent status that this protector held within Tsongkhapa’s lineage.

Another notable aspect of this initiation and other significant works of Kirti Rinpoche are praises he included in his writings to Panchen Sonam Drakpa. Closer study of his writings indicate that Kirti Rinpoche recognized the connection between Dorje Shugden and Panchen Sonam Drakpa – this is especially significant because the core of many major monasteries’ curriculum are based the works of Panchen Sonam Drakpa.

These works continue to be studied today in Drepung Loseling and Gaden Shartse and form the basis of every Geshe’s studies and degrees. This tradition of following these texts can thus be traced back to this time – or even further – which clearly disproves certain scholars claims that Dorje Shugden is propitiated only as a worldly deity and not as an enlightened teacher in his own right.

Further, according to the text Some Historical Accounts of the Secret Activities of Lamas, Gods and Protectors, the proliferation of Gelugpa monasteries and colleges in Mongolia arose as a result of direct advice from the oracles of Setrapchen and Dorje Shugden. According to such accounts, the adherence to specific curriculum, especially that of Panchen Sonam Dragpa, was another important reason in starting up the new colleges. Again this proves the central part that Dorje Shugden – as a later incarnation of Panchen Sonam Dragpa – played in the creation of these monasteries.

What is more interesting is that this remarkable initiation text composed by Kirti Rinpoche is actually a divergence from the lineage derived from Dakpo Dorje Chang and Pabongka Rinpoche. It seems that while the initiation still finds its roots from what was being practiced in Central Tibet, a a new approach was created outside of Tibet and would later spread to Mongolia.

Unfortunately, the works of Dorje Shugden from Central Tibet overshadowed this rare text and lineage and it was not been paid much attention in recent times. It does however, provide us sound evidence that the practice of Dorje Shugden had taken off in various directions, being spread and proliferated by Lamas outside of the central, more famous lineages of Tibet.

Ngok Lotsawa Loden Sherab

The Great Ngok Translator

In the year 1159, one of Dorje Shugden’s previous incarnations took rebirth by the shores of Lake Yardrok in Lhoka, Tibet. Born within the illustrious Ngok family, his father was Chokyab and his mother was known as Pelmo.

His uncle, Ngok Lotsawa Lekpai Sherab was one of the three main disciples of Jowo Dipamkara Atisha and it was this uncle who taught Loden Sherab single-handedly throughout the earlier part of his life. His uncle also founded Sangpu Neutog Monastery in 1073, one of the greatest seats of Buddhist learning in Tibet at that time, and this would also become Loden Sherab’s seat in his later years.

Three years later, Lotsawa Lekpai Sherab ordained the young man and gave him the name Loden Sherab. That very same year, Loden Sherab attended the most important gathering of Buddhist masters of the era, the Fire Dragon Religious Conference, that was sponsored by King Tsede, the nephew of King Jangchub Ö of the old Guge Kingdom. Great masters and translators from all over Tibet, India and Kashmir attended the conference with the purpose of facilitating better translations of the great Buddhist treatises. As one of the methods of fulfilling this objective, the young Loden Sherab was selected to travel to India in order to study Sanskrit.

Loden Sherab was believed to have secured an amount from the royal treasury for such an endeavor and travelled first to Kashmir with five other travelling companions, all of whom would later become well-known translators and amongst them, Ra Lotsawa Dorje Drak would eventually become the most famous.

While in Kashmir, the travelling companions spent most of their time in Anupama, a beautiful ancient city that is known today as Srinagar. They worked with several learned panditas there including the one known as Bhavyaraja, whom they worked with mostly on the translation of logic treatises. At that time, such treatises were part of the study and interest of all religions in Tibet and it was common for logicians from various religious traditions to engage in debates. After that, Loden Sherab went on pilgrimage to the Buddha’s seat of enlightenment at Bodhgaya despite the huge distance.

Upon his return to Tibet, Loden Sherab invited many panditas to the Land of Snows to assist in the translation of the Sanskrit treatises. It was said that in the course of his life, Loden Sherab translated over 137,000 verses and trained countless students in Buddhist philosophy, logic, and tantric practices. Such was his popularity that everytime he gave a teaching, over 20,000 students would attend and he needed up to 2,000 assistant teachers to help him. Along with his translation works, he is credited with bringing the lineage of the Dharma Protector Setrab Chen from India to Tibet.

Just before his passing, Loden Sherab told his closest disciples, Zhang Tshepongwa Chokyi Lama and Drolungpa Jungne, to remember the impermanence of the body and urged them to continue studying the Three Baskets of the Buddha’s teachings, the Tripitaka. In essence, he was forewarning them of his impending demise.

While at Mari, in the same area as Samye Monastery, Loden Sherab entered clear light. Soon after, there were reports of earth tremors and the sky was filled with rainbows, celestial lights and mystical sounds of dakinis singing. His remains were cremated in the same valley where Sangphu Monastery was located. The relics that emerged from his body were also enshrined within a stupa at the same location.

Beyond the 32 deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing his kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kache Marpo

Kache Marpo is believed to be an emanation of Hayagriva in the form of a tsen spirit. Assuming a worldly form, this enlightened Being bound himself willingly to the will of Dorje Shugden and became his main minister. Kache Marpo is described by the Fifth Dalai Lama as the doctrine’s watchman.

He rides a saddled horse with the force of the wind and the speed of traversing the universe in a single instant. As a tsen spirit similar to Setrab, he gnaws upon his lower lip in perpetual fury and haste, like an expression of his impatience to help destroy the obstacles and causes to our suffering.

Also like Setrab, he possesses three eyes that perceive the past, present and future simultaneously. He wears leather armor, with five banners fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a big powerful lance.

Very little is known of Kache Marpo except the fact that he is closely related to Tsiu Marpo, another worldly Protector who is the head of the Seven Blazing Brothers. Kache Marpo could perhaps have once been a part of the seven brothers.

In the story which tells the origin of The Seven Blazing Brothers, Tsui Marpo is said to have first manifested as Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was mistakenly believed to be a dangerous man.

Blinded by fear, people hunted him down and the king, in a fit of fear, decapitated him with his royal sword. However, due to the power of his attainments, the various parts of his body – flesh, bones, heart, fluids and so forth – arose as the Seven Blazing Brothers, of which Tsui Marpo is the chief.

Namka Bardzin

This Protector is of fairly recent origin and is an unenlightened, oath-bound minister of Dorje Shugden. Namka Bardzin is a tsen spirit with three eyes. He is shown with his teeth gnawing his lower lip, brandishing a sword in his right hand and holding a skull cup filled with the enemies’ blood in his left. He wears the robes of an ordained monk and rides a mythical unicorn-like creature called a gyaling.

He came into being during the 1920′s when he was still alive as a Mongolian Geshe. This Geshe had just returned from a pilgrimage through India and stopped by Dungkar Monastery on his way back. During his stay, he developed a high fever but insisted on leaving because he wanted to return to Lhasa for the Monlam festivities.

At that time, the legendary Domo Geshe Rinpoche was away from the monastery. In his place, the lead chanter, Umze Sherab, requested the Geshe to stay so he could recover from his illness first. However, he politely refused and left the monastery in haste. During the arduous journey, his health degenerated further and his life finally came to an end along a steep road to Phari. While he lay down dying, he engaged in meditative death practices.

Several Bönpos (practitioners of the indigenous Tibetan faith) came across his body and found that he had passed away. With good intention, they performed funerary rites that were similar to the Buddhist transference of consciousness. However, their ritual and handling of his remains had an adverse effect on the dying Geshe’s subtle meditations. As a result, he became a fearsome, raging spirit and when his dead corpse was made fun of by the local herders, strange things began to happen to them.

The herders and livestock slowly died, one by one, of a terrible disease. Their expressions at death looked like they had been disturbed by the unseen. The Bönpos too succumbed and died under similar circumstances. One of them even fell into a trance and uttered strange noises while holding out his hand with four outstretched fingers. It seemed the unseen had revealed the number of victims he wished to attack.

Many tried various means to appease this ferocious spirit but to no avail. Finally, these tragedies came to the attention of Domo Geshe Rinpoche as many people were very afraid of who would be attacked next by this spirit. Domo Geshe Rinpoche was told of the deaths so he quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden. Then, he installed him also as the Protector of Tromo Monastery and Dungkar Monastery. A shrine to this Protector was built and soon, the monastery oracle could take trance of him and offer advice concerning the monastery. He is thus also a Dharma Protector in his own right.

The mandala of Dorje Shugden consists of a three-storey celestial mansion emanated through the force of his mind. Residing at the heart of the mandala is Dorje Shugden in his principal emanation on the snow lion, wearing a golden domed hat.

Dorje Shugden manifests as four other recognized emanations, each with their specific functions and purposes. These five forms are also known as the five families of Dorje Shugden.

The ‘five families’ of Dorje Shugden reside in the heart of the first floor. Altogether, the five families are manifestation of his five aggregates, which also correspond to the five Dhyani Buddhas. The five aggregates of form, feeling, discrimination, compositional factors and consciousness correspond to his body and various aspects of his mind.

Attending to Dorje Shugden five families are the nine mothers, eight guiding monks and ten youthful and wrathful deities. Appearing in various guises, these attendants emanate to perform specific functions in relations to the propitiation of Dorje Shugden.

Beyond the thirty-two deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing their kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kyabje Pabongka Rinpoche said that Dorje Shugden’s principle and entourage are actually the 32 deities of Guhyasamaja’s body mandala. Although they appear in the guise of worldly aspects, the emanations and entourage are all purely manifestations of Dorje Shugden’s enlightened mind.

On the level above Dorje Shugden within the mandala is the very swift, strong Protector Setrab, also known as the Powerful Pure One, with his entourage. Setrab’s true nature is the same as Buddha Amitabha but he emanates in the form of a tsen spirit.

Setrab is especially close and very connected to Dorje Shugden because Dorje Shugden’s previous incarnation, Tulku Drakpa Gyeltsen, relied on and practiced Setrap strongly as his main Dharma protector throughout his life. Even when Tulku Drakpa Gyeltsen arose as Dorje Shugden, he immediately sought the assistance of Setrab at Sang Pung.

Later, the many subsequent attempts by high Lamas to destroy Dorje Shugden with deadly rituals all failed, due partly to Setrab’s assistance. Setrab manifested many visions to distract the Lamas away from the rituals, which then allowed Dorje Shugden to “flee” from the rites unharmed.

Finally, on the top most level of this celestial mansion, resides Buddha Amitabha, the original nature of Setrab.

The sacred relics that were left behind by the cremation fire were placed inside eight types of stupas, which were all made of silver. These were then brought to Drepung Upper Residence but strange voices and squeezing sounds were heard to arise from the relics.

Following Nechung’s instructions, the Desi took the relics out of the stupas and placed them inside a wooden box that was then cast into the Kyichu River. It eventually came to rest in lower Lhoka Dol, which is known today as the White Spring of Dol.

The “spirit” of Tulku Drakpa Gyeltsen initially travelled to Tashi Lhumpo hoping to meet his Guru, Panchen Lobsang Chokyi Gyeltsen. However, the Horse Lords of Vaishravana, who stood encircling the monastery, barred access to the monastery.

The “spirit” then traveled to Sakya, led by imprints of his previous life as Sakya Pandita. The patriarch of Sakya at that time, Dagchen Dorje Chang Sonam Rinchen, recognised and enthroned him as a Dharma Protector and Kunkhyen Ngawang Kungo Lodroe then composed a praise to him. Dorje Shugden practice flourished henceforth in the Sakya School until recent times.

However, back in Lhasa, the calamities that had hit the capital continued to intensify. Even the Dalai Lama was affected – he beheld many inauspicious apparitions that seemed to plague and disturb him.

When the Dalai Lama gave an initiation, the initiation torma fell on its own accord without the slightest breeze. When he was served meals, the plates of food would overturn for no reason; he couldn’t even drink a cup of a tea without the teacup shaking from disturbances. One time, it even seemed that the entire Potala Palace was rocking back and forth.

The Dalai Lama sensed that all these occurrences were bad omens. “We have wronged Tulku Drakpa Gyeltsen,” he said. “He has died and become a raging, evil spirit.” The Dalai Lama resolved to destroy this spirit using tantric rituals.

The first ritual, a wrathful fire puja, was performed by the 5th Dalai Lama himself. The ritual failed because the Dharma Protector Setrab manifested a miraculous monastery on top of the mountain, which rocked the Potala Palace; this distracted the Dalai Lama from his ritual and the “spirit” was freed.

The 5th Dalai Lama then contracted other very powerful tantric masters of the Nyingma tradition, such as Dordrag Rigtzin, Minling Terchen and Gadong Ngarampa, to perform similarly deadly rituals to destroy the “spirit” of Tulku Drakpa Gyeltsen.

However, all of them failed too as Setrab would manifest more distractions to pull the Lamas’ attention away; or when they were able to attract the spirit onto the ritual ladle, to be burned in the fire puja, they were unable to destroy him in the fire. Whenever the Nyingma Lamas dipped the ladle into the fire, an indestructible image of Yamantaka would arise instead, and stand atop the ladle.

Such magical incidents revealed the true nature of Tulku Drakpa Gyeltsen, which is that he is one with Yamantaka, the wrathful emanation of Manjushri, Buddha of Wisdom. The nature of Yamantaka is beyond death and rebirth, as he is fully enlightened. This was why neither the Dalai Lama nor Nyingma Lamas were able to destroy this “spirit”.

(Part 2 of 11) Debate session between monks of Serpom Monastery and Shar Gaden Monastery

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(Part 3 of 11) Inauguration and Consecration of the Assemply Hall of Serpom Monastery by Kyabje Yongyal Rinpoche, followed by Mangja Puja

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(Part 4 of 11) The Invocations of Dharmapalas Dorje Shugden, Jowo Chingarwa, Setrap and Kache Marpo in the Assembly Hall of Serpom Monastery

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(Part 5 of 11) The Opening Ceremony of Serpom Monastery

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It was presided by the chief guests:

His Eminence Kyabje Yongyal Rinpoche

His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)

Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 6 of 11) The Opening Ceremony of Serpom Monastery

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The ceremony was presided by the chief guests:
His Eminence Kyabje Yongyal Rinpoche
His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)
Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 7 of 11) Serpom monks engage in Buddhist studies in a systematic way, and therefore Buddhist education is making rapid progress.

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It goes without saying that it is a good example for Buddhism in general

(Part 8 of 11) On the occasion, Dungkar Samten Choeling Monastery from Darjeeling presented Buddhist traditional Cham dance.

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The Cultural Dance Department of Shar Gaden Monastery performed Tashi Shopa and Snow Lion dance

(Part 9 of 11) Kyabje Yongyal Rinpoche has kindly given oral transmissions, commentaries and empowerments to thousands of devotees at Serpom Monastery

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(Part 10 of 11) Serpom Monastery and devotees offered Long Life Puja to Kyabje Yongyal Rinpoche

(Part 11 of 11) Kyabje Yongyal Rinpoche paid visit to debate session and various departments of Serpom Monastery

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Shugden Strikes Back!

Welcome to Serpom Monastery!

There are some moments in history that the world looks back on with a sense of awe, and Serpom Monastery’s grand opening is set to become one of them.

This auspicious occasion was more than any other monastery opening. It was an inspirational reminder that despite the dark and difficult times for Shugden practitioners, there are still people with deep faith who will follow in Duldzin Drakpa Gyeltsen’s footsteps to open new monasteries and propagate Tsongkhapa’s tradition.

Based in South India, Serpom Monastery is the home and school for 600 devoted students of the unbroken Gaden lineage. With its strict academic and spiritual curriculum, this monastic community has produced hundreds of elite scholars over the years.

Thus clutching our precious invitations to the opening, it was with a great deal of excitement and anxiety that a group of us packed and left for India on 15 December 2011, just a few days away from the upcoming Lama Tsongkhapa Day celebration.

Landing in Bangalore on a cool winter’s morning, we were greeted with the smell of Indian spices and masala tea, and a convoy of cars to take us and other pilgrims to Bylakuppe.

It was a journey of spectacular countryside views and green fields of hardworking farmers toiling for their livelihoods. It was difficult to imagine that this starkly beautiful place is the epicenter of a ban that has caused millions to suffer and has torn apart the Buddhist community.

After six hours of coffee, bumpy roads and irrepressible picture-taking, our group finally caught a glimpse of one of the world’s most controversial (and influential!) monasteries.

Located on a hill, Serpom’s traditional monastic features made us gasp in awe, as prayer flags fluttered in the wind and the Dharma wheel perched atop the monastery caught the sun. A cool breeze blew through as the smell of sang offerings reached our noses. We cast our eyes over the hundreds of monks and lay practitioners that had gathered in two rows to welcome guests. It was a reassuring sight to see that we are not alone in our practice of Dorje Shugden…

The sound of long horns travelled into the clear blue sky, chased by the sound of clarinets and cymbals played by monks in the most respectful manner. A golden parasol had been prepared to welcome the abbot of Serpom Monastery, His Eminence Yongyal Rinpoche. A man radiating compassion and pure guru devotion, Yongyal Rinpoche was recognized by HH Trijang Dorjechang as the fourth of his line of incarnations.

In this incarnation, Yongyal Rinpoche has been an inspiration to Dorje Shugden practitioners everywhere, as a monk who persevered in his faith and practice, and has held on to his vows despite the ban.

It must have brought tears of joy to Yongyal Rinpoche’s eyes to lay eyes on Serpom and watch the years of hard work and struggle culminate in the establishment of a monastic institution. In fact, Serpom Monastery is more than just any other monastery – because it arose at a time when the sangha community have become segregated, Serpom Monastery is proof that unity and harmony are key to reviving the Buddhadharma in this Kaliyuga age.

His Eminence then graced and blessed the main prayer hall (gompa) for the very first time, alongside thousands of monks he led into the gompa. For those of us who were visiting a Tibetan monastery for the first time, the experience could not have been more authentic – no expense had been spared on the gompa, with a stunning altar as the focal point.

The altar was made all the grander with large statues of the founder of our lineage Lama Tsongkhapa in the middle, Buddha Shakyamuni on the left and Medicine Buddha on the right.

The monks lined up and made offerings to the images, as Yongyal Rinpoche entered a small room which we guessed to be a chapel for our precious protector Dorje Shugden. It was an exciting moment – who would have thought that in the midst of the ban, Dorje Shugden’s practice continues to grow.

It was only much later that the gompa was opened to the junior monks, guests and lay practitioners. Finally we had a good view of the gompa! We had only just arrived at Serpom and already we were in complete awe at how grand the event was. We could only imagine what the main opening ceremony in two days’ time would be like…

In fact the whole opening ceremony was planned over five days, from 18th December until 22nd December 2011 with commentaries and teachings, debate sessions, food, prayers and speeches from dignitaries to celebrate this auspicious occasion.

The most highly anticipated event however, was the planned trance-taking session when the King himself would enter the Oracle, and come to bless the monastery that would preserve and spread his practice. Never in our lives had we had the chance to meet the King himself, so it was definitely high on our to-do list in this spiritual journey!

The days flew by and before we knew it, it was 18th December 2011. At exactly 6am, with our eyes filled with sleep but our bodies trembling with anticipation, we joined thousands of other devotees to witness Buddhist history being made.

Thousands of monks young and old congregated for the main opening ceremony; squeezed in to the gompa were high lamas, tulkus, Geshes, abbots and lamas from different monasteries and countries. Joining them were guests and sponsors from Taiwan, China, Tibet, America, France, Switzerland, Australia and Italy, all gathered for one reason – to spread the dharma.

Of course His Eminence Khen Rinpoche was also there, to cut the ribbon and lead the monks into the prayer hall for a puja that would bless the gompa. As the puja started, you cannot imagine how excited we were to witness the very first spiritual activity being conducted in the monastery. But that was not to be the end of our day because in just two hours’ time, we were about to meeting the great King Dorje Shugden himself.

8am came swiftly and the gompa was still filled with monks. It was the crème de la crème of the Tibetan Buddhist world, with the presence of many high lamas in the audience. Present there were:

• Yongyal Rinpoche
• Zawa Rinpoche
• Shar Gaden’s Khen Rinpoche (the present abbot)
• Achok Rinpoche
• Khuten-la from Gaden
• Rabten Choeling
• Representatives from Dromo Geshe Ladrang
• Representatives from Gangchen Ladrang
• Representatives from Trijang Ladrang
• Representatives from Geshe Thubten Trinley Rinpoche
• Representatives from Chatri Rinpoche
• Representatives from Phegyeling

And then it was time for the world renowned Chojela to take trance! For the first time, we saw the beautiful setting of the Oracle throne and outfits, and the different hats for the deities; for the first time, we saw that in these modern times, the monastic institutions have not lost an inch of the traditional practices and authentic lineage that has been passed down for thousands of years.

Heralded by the sonorous chants of monks reciting auspicious prayers, Chojela entered the room in his golden brocade robes. Thousands of attendees rose to make three prostrations to pay their respects for they were about to meet the King, who would enter an Oracle personally trained by His Holiness Dromo Geshe Rinpoche and His Holiness Kyabje Trijang Dorjechang. The room quickly filled with the smell of sang offerings as attendants moved forwards to assist Chojela in putting on the remainder of his outfit.

It did not take long – the outfit went on, the chanting continued, a jerk, and the King had arrived in the Oracle. Holding his sword to perform a Vajra dance, Dorje Shugden then took his seat on the throne as all the high lamas, monks and guests lined up to pay their respects and receive a blessing. Leading them was Yongal Rinpoche, who stepped forwards first to make body, speech and mind offerings to Dorje Shugden himself.

Being forever compassionate, the King stayed for quite some time to bless everyone who were there to meet him. It was such a huge honor to meet him – here in front of us was the statue come to life, in all of his Enlightened glory. Trembling with compassionate energy, we had no doubt that Dorje Shugden was here to fulfill his promise to protect the Dharma in an uncommon way.

As the main protector of the monastery, Serpom will be preserving the unbroken lineage that is being passed down to thousands every year. It was clear that the King was pleased to know this – throughout the trance, the King (via the Oracle) kept hitting his breastplate as if to say, “I am with you. I will fulfill your needs.”

Then 15 minutes later, it was all over. Dorje Shugden left, and the monk attendants surrounding the Oracle moved to change the Oracle’s hat, in anticipation of the arrival of the next wrathful Protector.

With a shrill cry, it was clear to all when Lord Setrap had arrived. With a stamp of his spear to announce his arrival, Setrap did a Vajra dance before settling to bless the monks…if you can call it settling!

Bursting with wrathful energy, Setrap jerked as he blessed the monks but five minutes later, the energy was too overwhelming for the Oracle’s body that compassionately, Setrap left.

Again, the monk attendants moved to change hats and before we knew it, Protector #3 had arrived. Wearing a red tasseled hat, Chingkar Jowo, Serpom’s female Protector, was gentle and peaceful, and able to stay to bless the crowd one by one. It was something our group had never seen before, a female Protector so we felt very blessed to connect with her for the first time.

When the monk attendants moved forwards for the final time, our group were almost bereft with excitement because we all knew who was coming next…Kache Marpo! He entered the Oracle, remaining in the Oracle’s body almost imperceptibly as he walked over to Yongyal Rinpoche to pay his respects, before sitting on the throne to bless the crowd and give a Dharma talk.

Even though it was in Tibetan, and none of us could understand a word, just to be in the presence of such holy beings was a true blessing. It was in itself unusual, to say the least, to receive a Dharma teaching from Kache Marpo – none of us had ever received a teaching from a Buddha himself, much less Hayagriva!

Finally Kache Marpo left, and the electrifying energy that ran through the hall was gone. The whole trance had only lasted approximately 1 hour and 30 minutes, but it was the best hour and a half of our lives. Thousands of people had had the opportunity to meet four Protectors, including the King himself. It truly was a blessed session, every single minute of it.

Later in the afternoon, there was an official speech giving ceremony by Lharampa Jampa Khetsun, monastic spiritual advisor followed by His Eminence Kyabje Yongyal Rinpoche. His Excellency S.A. Ramdas then spoke about integrating Dharma in our lives, regardless of whatever religion we are, to help us to have a more meaningful existence.

He also said that Buddhism has existed in India since Buddha’s time, and we must continue the legacy as Buddha’s wish was to benefit all sentient beings regardless of what religion or sect they came from. It was a comfort for Dorje Shugden devotees to hear this voice of support from an Indian government official, as we continue to suffer because of the practice and sect we come from.

Honorable Karnataka Minister, Shri K. Venkatesh (Member of Legislative Assembly for the Periyapatna Constituency) also gave an inspirational speech followed by the Venerable Abbot of Shar Gaden Monastery. Their speeches were succeeded by an award presentation, where the Serpom Peace Awards were presented to Mr Venkatesh MLA.

As we left Serpom in the strong heat of the Indian afternoon, we could not help but wonder – why is such an Enlightened, elite Buddha banned? How can Setrap, who is accepted by the mainstream monasteries like Gaden, enter the same person as Dorje Shugden, if Dorje Shugden is a spirit?

More thoughts flew threw our minds. We had met so many compassionate, gentle lamas throughout our stay here…could it be possible that such high lamas and elite masters propitiated a spirit? Why would so many high lamas, many of whom were previously promoted by the Tibetan government, fly from all around the world to attend this monastic opening? Why would a spirit help so many people over the years, and not ask for anything in return?

We could not help but chuckle at these thoughts as we travelled down the bumpy Indian roads on our way home. May Dorje Shugden’s practice grow, we were so blessed to be there.

(Read another account of the Serpom Grand Opening here: dorjeshugden.com/?p=10965)

Watch the video of Serpom Monastery’s opening ceremony

Photos of the Event

Monks on the road to welcome their abbot, Kyabje Yongyal Rinpoche

Young monks and Tibetans lining up on the road to Serpom’s entrance

Banner at the entrance

The entrance arch

Main building of Serpom Monastery

Leading Kyabje Yongyal Rinpoche to the prayer hall

Kyabje Yongyal Rinpoche with Achok Rinpoche and entourage

Monks in the monastery compound with sang burning

Kyabje Yongyal Rinpoche addressing the monks

Winter debate on the eve of Serpom’s Inauguration Ceremony

A new generation of scholars at the inter-monastery debate

Monks waiting for Kyabje Yongyal Rinpoche to do the ribbon-cutting ceremony

Arrival of Kyabje Yongyal Rinpoche

Main entrance to the Prayer Hall with 5-colour khatas

Kyabje Yongyal Rinpoche and monks entering the Prayer Hall

Sangha of Serpom ready for puja

Tibetan guests entering the Prayer Hall

Making khata offerings during the opening

View of Serpom Monastery

Serpom Monastery main building (side view)

Image of Dorje Shugden in the Prayer Hall, next to the main entrance

The seat of the oracle

Headgear for the various protectors

Escorting the oracle into the Prayer Hall

Monks playing the long horn, ready to invoke the Dharmapala

Arrival of Indian officials and guests at the Prayer Hall

The abbot and the Indian VIPs

Inauguration speech by His Excellency Shri S. A. Ramdas, Honorable Karnataka Minister and Mysore District Minister

Presentation of Serpom Peace Awards to His Excellency Shri S.A. Ramdas and Shri K. Venkatesh, Member of the Legislature Assembly. The abbot and the Indian VIPs

Lord Setrab is actually an ancient protector who can be traced back to the days of Shakyamuni Buddha, from Bodhgaya where Shakyamuni was enlightened. Lord Setrab is an emanation of Buddha Amitabha who had sworn to Buddha Shakyamuni to protect the teachings of Buddhism in general. Hence, Lord Setrab is definitely an Enlightened Protector.

The practice of Lord Setrab was brought to Tibet by Loden Sherab who also painstakingly brought many of Buddha’s teachings from India to Tibet. Since then, this Dharma Protector has been practiced by many people and benefited countless sentient beings.

Lord Setrab has also been the Dharma Protector of Ganden Shartse Monastery for over 600 years. There are also Khamtsens in Drepung Loseling that take Setrab as their main protector up till today such as Nyagre Khamtsen. Many of the great Dharma teachers today take Lord Setrab as their Dharma Protector as it has been proven over the years that the practice of Lord Setrab is authentic and effective.

How is Lord Setrab connected to Dorje Shugden?

Although Dorje Shugden and Lord Setrab are Dharma Protectors in their own right, both are closely connected through the past life of Dorje Shugden who is Tulku Drakpa Gyeltsen.

As Lord Setrab was one of Tulku Drakpa Gyeltsen’s main Protectors, they must have had a very close bond that even until today, both are still very much connected. Even in the celestial Mandala of Dorje Shugden resides Lord Setrab on the second level. This shows that they have a very special relationship with one another. They abide in the same divine mandala palace.

Many years back when Dorje Shugden was said to be a spirit, many rituals and fire pujas was performed to destroy the Great King. But because Dorje Shugden is an Enlightened Protector, he could not be destroyed in any way. During those times, only Lord Setrab manifested assistance towards his close friend, Dorje Shugden.

There is a story that says when Mingling Terchen performed a wrathful fire puja on Tulku Drakpa Gyeltsen, Lord Setrab emanated a celestial mansion in the sky as Mingling was about to start the puja. This act distracted Mingling Terchen’s mind for a moment while giving enough time for Gyalchen Dorje Shugden to escape.

With Lord Setrab, an Enlightened Protector, manifesting assistance towards Dorje Shugden over and over again, it must be true that Dorje Shugden is not an evil spirit but instead an enlightened Being who has taken an oath to protect Lama Tsongkapa’s teachings.

Iconography

Lord Setrab has one face and three eyes. His one face signifies the non-dual nature of an awakened mind. His three eyes, like many other Buddhas, symbolises his ability to see the past, present and future simultaneously.

His body is blazing red in colour just like Amitabha Buddha. His wrathful form indicates compassion and love, battling our obstacles towards the spiritual path. Similarly, his external armor shows that he is always ready for war against our worldly obstacles to make it conducive for us to practice the Dharma with faith.

Lord Setrab’s right hand holds a cudgel with a symbolic wrathful mudra representing his power over spirits and the crushing of ignorance. His left hand holds a noose which symbolizes Lord Setrab being able to subdue malevolent spirits and also to overpower our ego. Lord Setrab also holds a spear to pierce through the hearts of enemies.

Lord Setrab rides on a horse that is able to ride through the three realms in a single instant. This reveals the speed that Lord Setrab moves throughout existence to benefit countless beings.

Nero Stallion

The Maha Gutor Puja was conducted in Shar Gaden by the monks there. Shar Gaden is one of the leading monasteries in South India that are supporting and spreading the Dorje Shugden practice.

Taken from the dorjeshugden forum

Wisdom Being (Forum Member)

Many things happen during this religious event: On the 1st day, there will be a half-day session which is a preliminary. On the 2nd, 3rd, and 5th days, the assembly recites mantras beginning with a Yamantaka self-generation and then Mahakala, Dharmaraja, Shri devi, Vaisravana, Setrap, Shugden etc with full religious musical instruments; blow-horn, thighbone-trumpet, cymbals, bells drums etc 

All the tormas (sacrificial cakes) are burnt on the last day as an indication of conclusion.

Prayer to the Great Protector Setrab Chen

DE TONG YIN TANG KAR SHUG NÄ CHOQ NÄ
DAG GI GÖN PUNG CHEN PO SE TRAB CHEN
TRÜL PA YANG TRÜL KHOR TSOG BUM DHEY PUNG
NYING NÄ CHEN DREN NÄ DIR SHEK SU SÖL

From the nature of bliss-void or any other place
My Great Protector, powerful Setrab Chen
Your manifestations and re-manifestations, and retinues of hundreds of thousands
I appeal and invoke from the bottom of my heart, please be near.

DÜN KI LHA LAM YANG PÄ ZHÄ YEY SU
PÄ NYI DRA GEK NÖL WÄ DHÄN TENG DÜ
TUL PÄ CHÖ GYÄ CHEN PO PUNG TSOG CHEY
TREN PA DEY SI TEN PAR ZHUG SU SÖ

At the center of your mandala, created before me in open space,
Your lotus-sun cushion flattens all obstacles and evils.
Great manifested Dharma King, together with your retinue,
While there is meditation, you are requested to firmly remain.

DE CHEN GON PO SE YE TRAB CHEN LA
DE CHEN YE SHEY CHÖ TRIN GYA TSÖ TSOG
DHE KYONG NÖ TU DANG WÄ BÜL LAG NA
DEY TONG YER ME YING SU ZHEY SU SÖ

To you, the leader of great bliss, Setrabchen,
I offer with enthusiastic inspiration, in the cup of bliss-protection,
The great offerings whose nature is bliss-void and wisdom.
Please accept them, with the ultimate bliss-void attitude.

NYI MEY YE SHEY LEY JUNG CHÖ GYÄ CHEY
THUG DANG GEL KUN MIK MEY YING SU SHAQ
DHAM KANG ZÄ SOQ KUN SANG CHÖ TING DHANG
YI CHI TSHE CHIK SÖL DEB THUK DHAM KANG

Dharma King, who appears from the wisdom which is inseparable from bliss,
I purify in the nature of void all actions which oppose your thoughts.
I offer to you not only offerings in general, but all the materials which are required for morale boosting,
Together with whole-hearted trust.

JANG TOK BAR WÄ MAR CHEN TOK TSOK DANG
DZEY MEY MEN KYI CHÖ PA AMRITA
RAB JAM KYÖN KUNG KANG TE BÜL LAG NA
KHEY KYI THU YII GYEY GUR RÖ PAR DZÖ

Which has been purified, transformed, and multiplied,
I offer to you the great red torma
And the infinite Amrita, the nectar offering, filling up all universes.
By your power, please accept and enjoy.

GYEY KUN NYING JEY NGO O RI TAK DZIN
KHEN PAY RANG SUK ZHUN NYU CHA LUQ CHEN
THU TOB WANG CHUK SANG WÄ DAK PO TÄ
YHER MEY NGAM PÄ SUK CHANG KYÖ LA TÖ

One who holds the sign of the animal skin, and embodies the love and compassion of all the Victors,
One who appears youthfully, and who embodies the Conqueror’s wisdom
One who holds the inconceivable tantra, and who embodies the Buddha’s capabilities,
I praise you, who appear terrifically though inseparable from these three.

KYÜ NI NEL JOR DRA LHA CHEN PO TÄ
THU TOB DZU TRÜL PEY LA WANG CHUK PEY
PAL DEN LA MÄ KU TSEY DZEY TRIN TRANG
GEY DEN LU SANG KUN TU GYE PAR DZÖ

You are the great helper of yogis,
Because you command glorious extraordinary mystical power and capability,
And can influence the long-life of the Gurus who
Spread the infinite activity of the impeccable virtuous system.

PAL SANG JEWEL HEART CHÖ DI DANG
NYA REY KHANG TSEN PÖ LOB CHÖ YÖN GYI
CHÖ JOR GEY LEK DÖ GU RAP GEYI SHING
DREL TSEY KUN KYANG DÖN DHÄN GYUR WAR DZÖ

May the holy assemblies which follow this system, and especially the glorious, sacred Jewel Heart Dharma assemblies
Its teachers, leaders, inspired participants and benefactors,
Prosper spiritually and materially while remaining in good health.
May all those who even briefly interact become worthwhile.

DAQ KI KYE WÄ TRING WAR TEN PEY LHA
KYÖ LA TSEY CHIK NYING NEL SOL TAP NA
DHEY NEY CHANG CHUB NYING PO MA THOP PAR
DREL MEY DAK SOK GÖN KYAB PUNG NYEN DZÖ

From the bottom of my heart I single-pointedly address you.
You, the Protector, who has been connected with me for a number of lives,
From today until enlightenment,
Please remain inseparably with me and my circle as our Defender, Protector, Supporter and Friend without interruption.

HO:
TRAK KHA CHEN PO SE TRAB CHEN
NEW LOU TSEN JE GYEL PO
TRUL PA TRUK DANG YANG TRUL SOK
KHOR CHEY DHAM CHEN PUNG KI TSOK
SÖL LÖ CHÖ TÖ NYEN TEY TO
DRUP PO BÖ TÖ NYEN MA RING
BEY DHO KUL LÖ THU MA ZHEN
KHYÖ LA CHÖL LÖ THUK MA RING
KHYEY PAR YI LA NAK PÄ DHÖN
MA THOK LHUN KYI DRUP PAR DZÖ

Ho:
O, Setrabchen, Protector, Defender,
With your six prime manifestations including
New Lutsen, Je Gyel Po, re-manifestations including
I make offerings to you,
I praise you, please take this responsibility,
I contemplate, I call upon you, please pay attention.
I appeal to you, I beseech you,
Please grant especially these requests,
And make it happen spontaneously,
Effortlessly, right now.

Colophon:
This prayer was composed at the request of many Dharma friends, especially my long-time associate, Geshe Tsewang Thondup, who gave a scarf and other gifts. As far as I am concerned, there are clear signs which indicate this great protector has been safeguarding me for many lives. At this time especially there is a strong need for a prayer to the great Setrabchen, and remembering his kindness, I, Ngawang Gelek, composed it spontaneously before dawn on the second of October, 1981, at my own place, Garden of Great Bliss. Translation into English was completed during July of 1989 while on a teaching tour of Malaysia. At this time, the section referring to Jewel Heart was composed and inserted in both the English and Tibetan prayers.