Chogdong Monastery (or Chagdrung Monastery) in Kham, Tibet celebrated their 9th Annual Monlam Chenmo festival in July 2014. The festivities centered around a vast open plain, with huge tents erected to accommodate the thousands of monks and lay people who gathered to celebrate this auspicious occasion.

This particular event was organized by H.E. Nyedru Rinpoche, a close student of the previous Denma Gonsa Rinpoche. Through his hard work and dedication in spreading and upholding the lineage and practices entrusted to him by his teacher, Nyedru Rinpoche is widely regarded as an important and respected Dorje Shugden lama in his district of Yushu (or Yulshul), Tibet.

The Monlam Chenmo Festival or “Great Prayer Festival” was established by Lama Tsongkapa in 1409, to commemorate Shakyamuni Buddha’s performance of miracles in Shravasti. Commonly known as the third of Lama Tsongkapa’s four great deeds, Monlam Chenmo celebrations have been observed every year since, to pray for the long life of attained masters from all traditions, for the growth of Dharma in the minds of all sentient beings, and for world peace.

As seen from the images below, Monlam Chenmo is still traditionally practiced and upheld in a grand manner in Tibet. The occasion is marked by extensive communal offerings by both ordained and lay people, to overcome obstacles to peace and generate conducive conditions for all to live in harmony. Recently, another grand Monlam Chenmo celebration was also held in Chatreng, with over 400,000 Dorje Shugden practitioners gathering in Trijang Rinpoche’s Sampheling Monastery. Undoubtedly, Dorje Shugden practitioners make up a significant segment of the Gelugpa tradition, despite the efforts of the Dalai Lama and the Central Tibetan Administration to claim otherwise.

We at DorjeShugden.com rejoice in the strong faith and loyalty that the people of Tibet have for high lamas such as H.H. Trijang Rinpoche, H.E. Denma Gonsa Rinpoche, Nyedru Rinpoche and many more who are tirelessly turning the wheel of Dharma for the sake of all sentient beings. May the pure teachings and practices of the Gelug tradition live on and soar to greater heights.

Massive tents were erected around the monastery to accommodate the many people that traveled from great distances for the celebration

Tens of thousands gathered for this blessed occasion

Bountiful offerings made during Chogdong Monastery’s Monlam Chenmo festivities

H.E. Nyedru Rinpoche (right) with his teacher, the previous Denma Gonsa Rinpoche (left)

H.E. Nyedru Rinpoche (right) with the current incarnation of Denma Gonsa Rinpoche, the 19th of his lineage (centre)

In Tibet, this particular exam tradition was unknown to the general populace. Instead, they had the Geshe Debate Test that was conducted during the Lhasa Monlam Chenmo (The Great Prayer Festival) which is the equivalent of the contemporary exam with the exception of the philosophical writing test and grammatical discourse. The Geluk Exam was founded after 1959 (post Tibetan diaspora) and several modifications were later implemented in order to increase the scope of the exam.

The current general board of the Gelug Exam, which consists of the general supervisory staff from each monastic college: Shar Gaden and Serpom Monastery. Their responsibilities are to organise the most suitable time and venue for the exam. These board members are appointed with the consent and mutual agreement from the monastic colleges in order to ensure the successful continuation of the tradition so that it will be joyfully savored by future generations.

Currently, the exam is a 4-year course, and the final exam is held once a year during the Yarne season. In the past, it used to be a 6-year course but later reduced to 2 years in the wake of the segregation in 2008, which caused a sudden drop in participants. But that’s no longer a problem.

A participant who manages to pass consistently for these four years will be conferred the Geshe Lharampa Degree (a monastic equivalent of the Phd in Buddhist studies) and he may spend a couple of years either in the Upper or Lower Tantric University (Gyuto / Gyume) for intensive Tantric experimentation thereafter in accordance with the Gelug tradition. Therefore, we prefer our own extraordinary tradition.

This year’s Gelug Exam will be held at Shar Gaden with many participants from Serpom monastery. This event traditionally begins from the 4th of September to 17th September 2011. We wish all the participants a great success and may their wholesome deeds cause eternal tranquility amongst all beings.

Source :
http://shargadenpa.org/the-geluk-exam-2011

“The Great Prayer Festival is dedicated to the long life of holy Gurus of all traditions, for the survival and spread of Dharma to the minds of all sentient beings and for world peace”

It is so wonderful to see the scenes from Shar Gaden at their Monlam 2011 festival. Monks young and old joined together in the celebration.

[1:51-1:53] Many young monks making khata offerings to the erudite Kyabje Trijang Rinpoche.

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Long horns are being played by the monks. The sound of the long horns mimic the trumpeting of the elephants. Long horn music is also used to welcome high lamas coming to teach or give a discourse. It is similar to how Buddha Shakyamuni was welcomed wherever he went with a lot of fanfare and pomp.

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The monks are in a procession during the Monlam festival 2011 singing the Gaden ‘Migtsema’ tune. The melody of the conch signifies the gentle spreading of the dharma. Buddhism is not spread through the use of force. The video concludes when the monk procession returns back to Shar Gaden Monastery.

Pictures of the Monlam Festival at Serpom Monastery in 2011, set to Buddha Shakyamuni’s mantra, recorded by Asa Bennet and Kelsang Yangchan.

In 1409, Tsongkhapa instituted the Great Prayer Festival (sMon-lam chen-mo) at the Lhasa Jokang Temple (Lha-sa Jo-khang, Jokhang). Afterwards, his disciples, concerned about the effect of constant travel on their teacher’s health, offered to build him a monastery at any site of his choice.

Tsongkhapa accepted and chose Drogri Mountain (‘Brog ri-bo-che), approximately 50 kilometers east of Lhasa. He personally consecrated the land and named the monastery Ganden, or Tushita in Sanskrit, after the pure land realm of the future Buddha, Maitreya.

2. Drepung Monastery

The great monastery of Drepung (‘Bras-spungs dGon-pa) was founded by Jamyang Chojey Tashi-pelden (‘Jam-dbyangs chos-rje bKra-shis dpal-ldan), a direct disciple of Jey Tsongkhapa (rJe Tsong-kha-pa Blo-bzang grags-pa), the founder of the Gelug Tradition.

This great master had presented his disciple with a white conch shell, an auspicious token that he had unearthed as a hidden treasure from a hill behind Ganden Monastery (dGa’-ldan dGon-pa). At that time, Tsongkhapa had prophesied,

You shall establish a magnificent monastery and this offspring monastery shall become more extensive than its mother one.

Neupon Namka-zangpo (sNe’u-dpon Nam-mkha’ bzang-po), the political leader of Central Tibet at that time, was requested to be the patron for the monastery. Thus, it was founded according to the Theravadin system of reckoning in the year 1960 after the Parinirvana of Buddha, or according to the Christian system in 1416 A. D. At that time, Jamyang Chojey was thirty-eight years of age.

3. Sera Monastery

Jamchen Choje, a disciple of Tsongkhapa, founded Sera Monastery in 1419.

4. Gyuto and Gyume

In 1419, after Tsongkhapa taught his Four Combined Commentaries to the Guhyasamaja Tantra (gSang-‘dus ‘brel-ba bzhi-sbrags) at Sera Choding (Se-ra Chos-sdings) retreat, he asked who among his disciples would take care of his tantric teachings.

Gyu Sherab-Senggey (rGyud Shes-rab seng-ge) (1383-1445) volunteered, and Tsongkhapa entrusted to him his copy of the text he had just taught, the mask of Chogyel, and the skull-club he had unearthed. He also entrusted him with his skull-cup inner offering bowl, a statue of Guhyasamaja (gSang-ba ‘dus-pa), and seven special thangka (thang-ka) scroll paintings. Later that year, Tsongkhapa passed away.

In 1433, Gyu Sherab-Senggey returned to Lower Central Tibet (U, dBus) and founded Gyumay (rGyud-smad Grva-tshang) or Maygyu Monastery (sMad-rgyud Grva-tshang), the Tantric College of Lower Central Tibet, in the southern part of Lhasa, at Nordzin-Gyeltsen (Nor-‘dzin rgyal-mtshan).

At the time of the Seventh Dalai Lama, Kelzang-Gyatso (rGyal-ba bdun-pa sKal-bzang rgya-mtsho, rGyal-dbang sKal-bzang) (1708-1757), Gyumay moved to Changlochen (lCang-lo-can) in the northern part of Lhasa. In the seventh century, King Songtsen-Gampo (Srong-btsan sgam-po) had prophesied there would be a great tantric monastery at this site in the future.

In 1474, Gyuchen Kunga-Dondrub (rGyud-chen Kun-dga’ don-grub) (1419-1486), a disciple of Gyu Sherab-Senggey, left Gyumay when he was not chosen to succeed as abbot. Subsequently, he established Uto Jampel-ling Monastery (Jampel-ling Monastery of Upper U, dBus-stod ‘Jam-dpal gling Grva-tshang), better known as Gyuto (rGyud-stod Grva-tshang), the Tantric College of Upper (U).

This, and not Saygyu, is the monastery usually referred to nowadays as the Upper Tantric College. A few years after its founding, Gyuto moved to Ramoche Temple (Ra-mo-che) in Lhasa, the site of the Buddha statue brought to Tibet by the Nepalese queen of King Songtsen Gampo.

5.   Namgyal Monastery

Namgyal Monastery was founded by the Third Dalai Lama, Sonam Gyatso, in 1575 and is located next to the Potala Palace.

6. Labrang Monastery (Amdo Tashi Kyil)

Genden Shaydrub-Dargyey Tashi-Kunnay Kyilway-Ling (dGe-ldan bshad-grub dar-rgyas bkra-shis kun-nas‘khyil-ba’i gling), also known as Labrang Tashikyil Monastery (Bla-brang bKra-shis ‘khyil), or simply Labrang, was founded in 1710 by the First Jamyang-Zhaypa, Ngawang-tsondru Kunmkhyen (‘Jam-dbyangs bzhad-pa Ngag-dbang brtson-‘grus) (1648-1722), in the Amdo province (A-mdo) of northeastern Tibet.

It lies 250 kilometers southwest of Lanchow, and is presently included in southwestern Kansu (Gansu) Province of China, near the border of Chinghai (Qinghai) Province. It is counted among the six major monasteries of the Gelug Tradition.

The First Jamyang-Zhaypa, also known as Kunkyen Jamyang-Zhaypay-Dorjey (Kun-mkhyen ‘Jam-dbyangs bzhad-pa’i rdo-rje), a disciple of the Fifth Dalai Lama, Ngawang-lozang-Gyatso (rGyal-dbang lnga-pa chen-po Ngag-dbang blo-bzang rgya-mtsho) (1617-1682), was from Amdo and had studied sutra at Gomang College (sGo-mang Grva-tshang) of Drepung Monastery (‘Bras-spungs dGon-pa) and tantra at Gyumay Lower Tantric College (rGyud-smad Grva-tshang). He authored the Kunkyen textbooks (Kun-mkhyen yig-cha) later used at Gomang, Drepung Deyang College (‘Bras-spungs bDe-dbyangs Grva-tshang), and Labrang.

When he was Abbot of Gomang, Jamyang-Zhaypa was requested by Ganden Erdene Junang, the Mongol King of Kokonor (mTsho-sngon), to return to Amdo where many Mongols lived among the Tibetans. Jamyang-Zhaypa accepted, and on the eve of his departure, the Gadong (dGa’-gdong) State Oracle prophesied that he would found a monastery in Amdo called Tashikyil. In establishing this monastery, Jamyang-Zhaypa adopted the Drepung rules of discipline and chanting style for the main temple, and the Gomang style of debate.

Jamyang-Zhaypa himself gave the name Genden-Shaydrub Tashi-Kunnay-Kyilway-Ling to his new monastery. The Second Panchen Lama, Losang-Yeshey (Pan-chen Blo-bzang ye-shes) (1663-1737), gave it a second name, Ganden Damcho-shaydrub-dargyey-ling (dGa’-ldan dam-chos bshad-grub dar-rgyas gling). “Labrang” means the residence of a great Lama. The monastery in general became known as Labrang, or Labrang Tashikyil, after the residence of Jamyang-Zhaypa. The line of his reincarnations, the Jamyang-Zhaypa Rinpoches, have been the traditional heads of the Labrang Monastery.

There has always been a strong connection between Labrang Tashikyil and the Mongols. Many lineages from Labrang, such as that of Kalachakra (Dus-‘khor), spread to the Mongolian monasteries. The Buryat, Kalmyk, and Tuvinian regions of Russia used exclusively the Kunkyen textbooks of Jamyang-Zhaypa. Many monasteries in Inner and Outer Mongolia used them as well. In Lhasa, the Mongols mostly studied at Gomang and Gyumay, as did Jamyang-zhaypa.

Labrang has six colleges. The largest is Mayjung Tosamling (sMad-byung Thos-bsam-gling), for the study of sutra and debate, established by the First Jamyang-Zhaypa in 1710 when he founded the monastery in general. It awards the Geshey Dorampa (dGe-bshes rDo-ram-pa) degree.

When the First Jamyang-Zhaypa received the Say lineage (Srad-brgyud) transmission at Saygyu Tantric College (Sras-rgyud grva-tshang) from Saygyu Konchog-Yarpel (Srad-rgyud dKon-mchog yar-‘phel) (1602-1682), this great master asked him to establish a tantric college as part of the monastery he would found in Amdo in the future. Keeping this request in mind, the First Jamyang-Zhaypa established Maygyu Dratsang (sMad-rgyud Grva-tshang), Lower Tantric College, in 1719.

The Dukor Dratsang (Dus-‘khor Grva-tshang) or Kalachakra College, Ewam-Chokor-Ling (E-wam chos-‘khor gling), was founded in 1763 by the Second Jamyang-Zhaypa, Konchog-Jigmey-Wangpo (dKon-mchog ‘jigs-med dbang-po) (1728-1798), on the advice of the Third Panchen Lama, Pelden-Yeshey (Pan-chen dPal-ldan ye-shes) (1738-1780).

The Panchen Lama’s home monastery, Tashilhunpo (bKra-shis lhun-po), built a Kalachakra temple (Dus-‘khor lha-khang) two years later, in 1765, devoted to the daily practice of the Kalachakra rituals. Since the first half of the eighteenth century, Kalachakra Colleges had already existed in Inner Mongolia. The first was at Ari-in Monastery, founded by the First Kanjurwa Gegen, Lozang-Choden (bKa’-‘gyur-ba Blo-bzang chos-ldan), and the second at Badghar Monastery (Pad-dkar dGon-pa) by his disciple, Dunkhor Pandita (Dus-‘khor Pandi-ta). The Dukor Datsang at Labrang was the first of its kind in Amdo.

The Menpa Dratsang (sMan-pa Grva-tshang) or Medical College, Sorig-Zhenpen-Ling (gSo-rig gzhan-phen gling), was established in 1784, also by the Second Jamyang-Zhaypa. The Kyedor Dratsang (Kyai-rdor Grva-tshang) or Hevajra College, Sangngag-Dargyay-Ling (gSang-sngags dar-rgyas gling), was started by the Fourth Jamyang-Zhaypa, Kelzang-Tubten-Wangchug (sKal-bzang thub-bstan dbang-phyug), in 1879. The Gyuto Dratsang (rGyud-bstod Grva-tshang) or Upper Tantric College, Sangchen-Dorjey-Ling (gSang-chen rdo-rje gling), was established in 1943 by the Fifth Jamyang-Zhaypa, Lozang-Jamyang-yeshey-tenpay-gyeltsen (Blo-bzang ‘jam-dbyangs ye-shes bstan-pa’i rgyal-mtshan).

The two Tantric Colleges at Labrang, like their models in Lhasa, studied mostly the Guhyasamaja (gSang-‘dus), Chakrasamvara (bDe-mchog), and Vajrabhairava (rDo-rje ‘Jigs-byed) tantric systems. They awarded Geshe Karamapa (dGe-bshes bKa’-ram-pa) and Geshe Ngagrampa (dGe-bshes sNgags-ram-pa) degrees, as at the two Lhasa Tantric Colleges.

The Kalachakra College was responsible for not only the Kalachakra rituals, but also those of Samvid (Kun-rig) and Vairochana Abhisambodhi (rNam-snang mngon-byang). The monks of the Kalachakra College also studied astronomy, astrology, and mathematics.

In addition to medical studies, the monks of the Medical College were responsible for the rituals of the Medicine Buddha (sMan-lha), Akshobhya (Mi-‘khrugs-pa), and the Hiddenly Realized (gSang-sgrub) form of Hayagriva (rTa-mgrin). The Hevajra College maintained the rituals for Hevajra and Vajrapani Mahachakra (Phyag-rdor ‘Khor-can), and prepared a calendar/almanac each year according to the Chinese-style black calculation system (nag-rtsis).

As at the Jokang (Jo-khang) in Lhasa, every year from the 3rd to the 17th of the first Tibetan month, Labrang held a Great Prayer Festival (sMon-lam chen-mo) with examinations for the highest grades of Geshe. At this festival, there were ritual masked dances and other rites as in Lhasa.

At its height in 1957, Labrang had nearly 4,000 monks. About 3,000 of them were at the Mayjung Tosamling College, with the rest evenly distributed among the other five colleges. Approximately three-quarters of the monks were Tibetans. The rest were mostly Outer Mongolian Mongols (phyi-sog), Inner Mongolian Mongols (smad-sog, nang-sog), Kokonor Mongols (stod-sog), Mongours (hor-pa) from northern Amdo, Yellow Yugurs (yu-gur) from Gansu (Kansu), Xinjiang Kalmyk Mongols, and ethnic Chinese. Labrang had 138 branch monasteries.

Starting in 1958, the monastery was closed for twelve years by the Chinese. During the 1970s, it was opened for tourism. It was reopened as a functioning monastery by the Seventh Panchen Lama, Chokyi-Gyeltsen-Trinley-Lhundrub (Pan-chen Chos-kyi rgyal-mtshan ‘phrin-las lhun-grub) (1938-1989), in 1980. At present there are about 500 monks, divided among the six colleges in the same proportions as before. The study program is only a fraction of what it previously had been.

7. Tashi Lhunpo Monastery

In 1447 the Monastery was founded by His Holiness the 1st Dalai Lama, Gyalwa Gendun Drup.

Source: http://www.berzinarchives.com/web/x/nav/n.html_661956143.html

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

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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.

‘Monlam’ also known as The Great Prayer Festival, falls on 4th -11th day of the 1st Tibetan month in Tibetan Buddhism. The event in Tibet was established in 1409 by Je TsongKhapa, the founder of the Geluk tradition. Watch this video of Monlam Festival in Shar Gaden Monastery!