Dorje Shugden puja being done at Tashilunpo Monastery

There are many types of protection one can have, dependent on the spirit or malady, but one of the most powerful is relying on the benevolent protector DORJE SHUGDEN.

Dorje Shugden’s rites, rituals, prayers, meditations and protective mantras are hailed as one of the best. This practice is excellent to do daily to bless our premises as it is very effective. One can download a picture, keep in one’s home and ask for sacred protection. Many can attest that Tibetan protection is ancient and powerful.

Tibetan Buddhism and Tibetan High Lamas are the world’s experts for exorcism and casting out of spirits. In the east, where magic is prevalent even in today’s times, it is considered the best.

Many people who are afflicted with the Chinese mountain magic, Thai magic or Indonesian magic are very hard to cure. Spirits follow them and many disasters happen.

They always seek Tibetan Lamas for healing and getting rid of evil spirits, black magic or purifying unclean places. In the Tibetan tradition, people are very familiar with protection against negative forces, spirits, spells, and bad energy.

There is a wonderful practice that any layman can do, which is invoking upon a very powerful yet benevolent Protector – Dorje Shugden. We can do his prayer followed by mantra daily. This can be done in one’s home, before travels or during crisis situations.

Daily prayers to Dorje Shugden would be good also. Reciting prayers to Dorje Shugden, offering one’s fears and reciting the mantra daily is very powerful for protection against the most ferocious spirits or demons. This ancient protective practice from the High Tibetan lamas is the best.

Daily prayers and invocation to Dorje Shugden also bless the environment and give peace. When we do prayers to invite Dorje Shugden to our place and to bless and protect our abode, Dorje Shugden comes from holy power places throughout this planet, other realms and different Buddha Fields.

One of the power places that Dorje Shugden resides in is Shambala, a mystical land filled with spiritual practice and spiritual beings. So it is a very holy and sacred practice of Tibet.

Dorje Shugden’s sacred mantra is: OM BENZA WIKI BITANA SOHA

Recite this daily for blessings. This can be recited as much as possible. The pronunciation is not a worry.

Update

Black magic and spirit infestations are common occurrences in many parts of the world. Vajrayana Buddhism provides a number of effective solutions for such problems yet many have limited access to a qualified teacher who is able to grant the necessary teachings and initiations.

Fortunately, within the lineage and teachings related to Dorje Shugden, a practice to prevent and assist with such problems exists, and can be done safely by anyone who is afflicted by these negative energies without receiving initiation. This practice is that of the wrathful emanation of Dorje Shugden, known as Trakze or Karma Shugden.

May all who are afflicted by these negative energies be free from such sufferings quickly.

Trakze Practice for Protection Against Spirits or Black Magic

• Trakze Teachings (English) by H.E. Kyabje Tsem Rinpoche
• Trakze Prayer Text

A representation of a wrathful flower as visualized
during a kawang recitation

Dharma Protector practice may appear to the untrained eye to be shrouded in the mist of mystery rendered thicker by the passage of time. However these practices accord tremendous benefits to the practitioners and by all written accounts, these practices are originated by and descend from the greatest of Buddhist masters.

Time has not diluted the efficacy of the practice and to the ancient practitioner as it is to the modern one, the noble role of a Dharma Protector remains that of alleviating obstacles and creating favorable conditions in the mental constituents and physical environment of the practitioner so that his training in Dharma may grow and flourish.

At the heart of a Protector kangsol or puja, lies the recitation of the kawang otherwise known as kangshak, which literally means the ‘clearing of obstacles’. This is a special confessional prayer which is based on tantric visualizations, the recitation of which is to purify what may be significant accumulated negative karma threatening to obstruct one’s practice. Therefore, corresponding to the amount of obstacles that need to be removed, the actual visualization becomes particularly graphic. However, one should dwell on its true and subtle meaning and not on its apparently aggressive language that appears vicious, until the meanings are revealed. It follows that if the negative karma that blocks one’s practice is forceful, then the puja to counter it has to be equally intense.

The practitioner approaches the recitation of the kawang by visualizing the Three Poisons – Ignorance, Hatred and Desire which altogether encompass a myriad of other poisons such as delusions, negative karma, habituations and so forth. These negative elements are visualized in the form of a very large man or a woman. Then as the visualization continues, a dakini who is an emanation of Vajrayogini appears and she wields a cemetery chopper to slay that being who is the personification of our negativities. Then, she takes her chopper and slices the body in such a way that uncovers the inner organs.

First, she drains the blood into an offering vessel. Then, she cuts out the organs of the five senses – the tongue, nose, ears, eyes and heart and arranges them neatly into a skullcup thus resembling a grisly floral arrangement. Then, she pulls the bones out, arranges them into a vessel and burns the bones like stacks of incense sticks. Next, she extracts the human fat from the corpse and pours it into bowl, inserts a wick made of the human hair and lights it. Then she collects the rest of the bodily fluids like the bile, urine and so forth into an offering vessel. Then, she chops the flesh and mixes it with barley flour and places it into another vessel as food. Finally, she pulls the thighbones, cleans it and fashions it into a trumpet before placing it into a vessel as well.

While appearing grotesque at first, this part of the visualization is indeed a beautiful and meaningful gesture of transforming what is foul and turning them into sublime offerings. The blood represents the Water offering, the arrangement of sense organs represent the Flower offering, the crushed bones represent the Incense offering, the human fat set alight represents the Light offering, the bile and urine are transformed to represent the Perfume offering, the human flesh becomes the Food offering and finally the thigh bone becomes a trumpet to represent the Music offering.

Wrathful offerings for Dorje Shugden

These make up the wrathful sensory offerings which the dakini then offers to Dorje Shugden on the practitioner’s behalf. Huge amounts of negativities are purified when the dakini makes the offering to Dorje Shugden. In the Dorje Shugden kawang text, it is also said that we offer up various other sensual objects, seven royal emblems, various animals like horses, elephants, frightful yaks, sheep and dogs as mounts. Then, we also offer saffron robes, armor and shields. Along with the sensory offerings, we offer arrows, spears and various types of sharp weapons to Dorje Shugden. Essentially these are to request and create the conditions and causal karma for the Protector to come to our aid and fight our negativities, which are responsible for the obstacles and problems manifesting.

Although not entirely necessary, it would be even better if the kawang recitations were accompanied by the symbolic physical representation of each sensory object offered on the altar. The row of wrathful sensory offerings begins with tea to represent blood, a wrathful flower, incense sticks that are stacked and crossed to represent the stack of burning bones, a candle to represent burning fat, beer to represent bile, urine and other bodily fluids, a fruit (or other representations) to represent the flesh and a conch shell or any musical instrument to represent the thighbone trumpet.

Numerous recitations of the kawang are recommended especially for practitioners who are engaging in large projects and in particular those who are involved in activities that lead to the growth of the Dharma like the construction of a temple, monastery or Dharma center. Recitations of the kawang are also particularly effective to purify huge amounts of bodily karma of those who are going through an obstacle year and old age. Kawang is also particularly effective in clearing and stabilizing the mind when doubts and confusion arise. Finally, the kawang is also excellent as part of a daily sadhana. The bare minimum for a daily sadhana is the recitation of Nyirtoe (Trijang Rinpoche’s Praise, kawang, serkyem (Golden Drink offering) and the Protector mantra.)

Kawang is not just a powerful confessional practice to purify our negative karma but also a way to develop a closer spiritual bond with Dorje Shugden. The clearing of obstacles makes it effective for Dorje Shugden to help us since it is our own negative karma that blindfolds the Protector. Kawang is also recited to invoke the Protector to create the necessary conducive conditions for our practice, and hence it is a very important practice for any Dharma practitioner.

Kawang

HUM!
Heart’s blood drinking offerings set out like the flow of the Ganges,
Flowers of the sense organs blossoming and clouds of smoke gathering,
Human bile perfume, flesh and blood, and the sound of thigh bone trumpets,
Please accept these as well as an ocean of undefiled nectar!
Also sensual objects and the seven royal objects,
The intelligent horse, elephants, frightful yaks, sheep, and dogs,
Saffron robes, strong, hard armour and shields,
Arrows, spears, swords, and outer, inner, and secret bases,
With these clouds of offerings, both supramundane and worldly,
O Dorje Shugden and all your wrathful entourage,
May your heart commitment be fulfilled and degeneration restored!
Especially, each accumulated faulty deed of body, speech and mind
We have committed under the influence of ignorance,
Which goes against your mind, protector,
We confess with a mind of remorse and regret.
Furthermore, transgressions of our commitments to the protector
And entourage, neglect or degeneration of retreat practice,
Tormas, offerings, and so on,
We practitioners confess all of these
Within the unobjectifiable emptiness of the three spheres.

Zhabdrung Ngawang Namgyal was key in reinstating the independence of Bhutan from Tibet under the reign of H.H. the 5th Dalai Lama and seen as the founder of Bhutan. Zhabdrung Ngawang Namgyal also established two systems of administrative power in Bhutan; one led by the Desi, who was responsible for civil administration while the other, led by Je Khenpo, was responsible for the spiritual administration of the country as the central monk body.

As a result of the enormous infighting among the succession of Desis, its role became redundant when the Bhutanese Monarchy came into power in 1907. However, the role of the Je Khenpo remains, and he is seen as the head of the Drukpa Kagyu school of Buddhism in Bhutan.

After the passing away of Zhabdrung Ngawang Namgyal, three incarnations were identified, one for his body, one for his speech and one for his mind. However, only the mind reincarnation was recognized to be his successor, and called the Zhabdrung.

Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had became part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).

After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.

He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.

Later, Jigme Norbu returned to Gorina, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.

Jigme Norbu’s compositions were published as one volume (1071 pages) by the National Library of Bhutan in 1984. It is entitled, “The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)”. Among the many great writings by Jigme Norbu is a ritual to various protectors. The introduction emphasized Guru Rinpoche Padma Thotrend as “Powerful Lotus of the Garland of Skulls”. He is regarded as a valid object of refuge for us and all of his followers, particularly the terton Pemalingpa and their protectors.

The ritual explains how to set up tormas, and explanations on different sections, such as the invocation and prostration. Protectors mentioned in this ritual include Mahakala, Tsering Chenga, Shinkongma, Rahula, Pam Busum, Tsiu Marpo, Palden Lhamo, Chatri Tsengod, Dorje Shugden, and Jagpa Melen.

There are many similarities in Jigme Norbu’s writings to the 17^th century Drukpa master, Drubwang Dreuley. Dreuley is the only other recorded Drukpa Master in Bhutan to have propitiated Dorje Shugden. Within the text authored by Jigme Norbu, as in the ritual by Dreuley, Dorje Shugden is specifically invoked from Lanka and Lhasa and at the end of the ritual, there is a praise to all protectors.

The volume also included a ritual specifically devoted to Dorje Shugden which seems to have drawn from the ritual written by the previous Drukpa master Dreuley. For example, the verses at the beginning that describe Dorje Shugden match those in the ritual composed by Dreuley.

Throughout the ritual, there are verses that seem to match verbatim, verses that match but with slight amendments, as well as completely new verses. The amendments included the many places where Dorje Shugden resides, such as Sakya Monastery, Doldum Bu Chokor, and Trode Khangsar in Lhasa. These places are all mentioned in the verses just before the invocation prayers. In Dreuley’s ritual, we find the same invocation praises, with only marginal variations.

We find identical verses of praise in both rituals. However, in Jigme Norbu’s first line of praise, which was modified from Dreuley’s ritual, Dorje Shugden is asserted to be the great protector who is the collection of all Buddha’s power, thus referencing Shugden’s own indisputably enlightened nature. There are also references and praises across the text to Guru Rinpoche, a rare connection that is not commonly associated with Dorje Shugden practice. For example, in the confession verses, it reads:

Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.

While later verses in the enthronement parts of the ritual read:

Fully empowered and vajra-sealed
By deathless Vidyadhara Vajrakapalamalin [Garland of Skulls Guru Rinpoche],
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.

We must take note especially of the clear references made within Jigme Norbu’s writings of Dorje Shugden’s Buddha nature and his intricate connection to Guru Rinpoche. In view of the uniqueness of this ritual, which has praises to Guru Rinpoche throughout, we could wonder if Dorje Shugden is a very special protector to this Great Master alone in Bhutan, or to all its previous great masters as well.

Over the past hundred years, the position of Sakya Trizin evolved to alternate between two “houses” or Phodrangs, called Drolma and Phuntsog. Throughout the Sakya tradition, there has been a lineage of Dorje Shugden emanations which can be traced as far back to Sakya Pandita Kunga Gyeltsen (1182-1251), who was one of the five founders of the Sakya tradition.

Kunga Lodro (1729-1783), the 31st Sakya Trizin, was also said to be an emanation of Dorje Shugden. Kunga Lodro was known to have written several significant rituals to Dorje Shugden. In his own biography, he included the quote from the Nyingma Tantra which highlighted that Rinchen Nadun recognised Dorje Shugden as having the same nature as Avalokiteshvara.

Subsequently, Kunga Lodro took rebirth as his own grandson, Kunga Nyingpo (1850-1899), the 37^th Sakya Trizin. How that happened was that in 1849, Tashi Rinchen, the 35^th Sakya Trizin, was without an heir. Desperate, he requested his father, the Mahasiddha Padma Dudul Wangchuk, who was also the 33rd Sakya Trizin, to perform prayers and rituals for him at Mugchung, a Shugden temple, so that he could have a son as soon as possible.

When there was a break in the rituals, Tashi Rinchen asked the Mahasiddha who would be taking rebirth as his son, the Mahasiddha replied, “nowadays because of the degenerate time, nobody else is coming, Grandpa Shugden is coming as your descendent.”

That made Tashi Rinchen very pleased and he began the tradition of offering many butter lamps, and making offerings of music, with the sounds of horns and trumpets echoing from the roof of the temple during the ninth Tibetan month. Barely a year later, the emanation of Dorje Shugden and Avalokiteshvara, Kunga Nyingpo, was born.

From this illustrious lineage, Dragshul Trinley Rinchen was born in 1871 from the Drolma Phodrang, as the son of Kunga Nyingpo. Dragshul Trinley Rinchen received the Lamdre precepts from Kunga Nyingpo and successfully finished tantric retreats at the tender age of 16.

His teachers included his father Kunga Nyingpo, Dorje Drag Rigdzin Thubten Chowang Nyamnyid Dorje, Ngor Khangsar Ngawang Lodro Shenpen Nyingpo and Jamyang Chokyi Lodro. Before he turned 40 years of age, Dragshul Trinley Rinchen met H.H. the 13^th Dalai Lama and was already a respected Dharma teacher in Lhasa. In 1915, he followed his destiny when he became enthroned as the 39^th Sakya Trizin.

As can be expected from such an attained incarnate Master, Dragshul Trinley Rinchen was able to recite certain prayers without even having to learn them. His preference was to spend time in retreat, and he regularly had visions of deities such as Vajrayogini and Tara.

In his own autobiography, Dragshul Trinley Rinchen sought to establish that his father, Kunga Nyingpo, was one with Avalokiteshvara. As Kunga Nyingpo was recognised as an emanation of Dorje Shugden, who was also one with Avalokiteshvara, therefore, by logic, he must also be of the same essence as Avalokiteshvara.

Dragshul Trinley Rinchen also used as a reference the Nyingma Tantra Rinchen Nadun, also referred to by Kunga Lodro in his biography, which had stated that, “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.”

Dragshul Trinley Rinchen perceived Avalokiteshvara as the Lord of Mandalas, who is a fully enlightened Buddha, which implied that Dorje Shugden is also a fully enlightened Buddha. This shows that it is without doubt that these great Sakya masters – the supreme heads of the Sakya tradition – have consistently viewed Dorje Shugden as an enlightened Dharma Protector over many centuries.

Contrary to the view that Dorje Shugden practitioners are sectarian, Dragshul Trinley Rinchen had stated in his biography that many lamas from different Buddhist traditions had visited him on many different occasions.

Of particular note in the autobiography is the visit by H.H. Pabongkha Rinpoche around 1905, where it was recorded that Dragshul Trinley Rinchen gave Pabongkha Rinpoche several initiations, which included the Four-Face Mahakala empowerment. Pabongkha Rinpoche kept this Four Face Mahakala practice close to his heart, as can be seen in the many rituals of this deity which are referred to in Pabongkha Rinpoche’s collected works.

There was much mutual respect between these two high lamas as Dragshul Trinley Rinchen spoke highly of Pabongkha Rinpoche in his autobiography. Around 1930, Pabongkha Rinpoche, who is a Vajrayogini master himself, sent five monks from Sera Monastery to receive a transmission of a particular Vajrayogini practice from Dragshul Trinley Rinchen.

Dragshul Trinley Rinchen gave several transmissions and initiations around 1915. These included the oral transmission of Swirl of Perfect Sense Offerings, an important ritual of Dorje Shugden written by Kunga Lodro.

It is of particular note that Pabongkha Rinpoche had incorporated practically word for word, the extended fulfillment section of this ritual from the Swirl of Perfect Sense Offerings in his renowned ritual to Dorje Shugden, the Melodious Drum Victorious in All Directions.

To date, there have been no other Dorje Shugden rituals in the Gelug tradition which have been adopted directly from Swirl of Perfect Sense Offerings. Aside from a few unique descriptions of Dorje Shugden and references to other Gelug rituals to Dorje Shugden in Pabongkha Rinpoche’s Melodious Drum, the practice is almost identical to Kunga Lodro’s practice.

To show how important Dorje Shugden was in Dragshul Trinley Rinchen’s practice, his autobiography recorded periodic rituals performed for Dorje Shugden and references to rituals performed at Mug Chung, the Shugden protector house in Sakya. He also recorded the times when Dorje Shugden came into trance through an oracle.

As can be seen in the list below of Sakya Trizins who were Dorje Shugden practitioners, it is completely illogical that the current H.H. Sakya Trizin now says that Dorje Shugden is an unenlightened protector. The only reason must be political, in order to keep the peace with H.H. the Dalai Lama.

A list of the supreme heads of the Sakya Lineage who viewed Dorje Shugden as an enlightened being:

• 30th Sakya Throneholder Sonam Rinchen (1705-1741)
• 31st Throneholder Sachen Kunga Lodro (1729-1783)
• 33rd Throneholder Padma Dudul Wangchug (1792-1853)
• 35th Throneholder Tashi Rinchen (1824-1865)
• 37th Throneholder Kunga Nyingpo (1850-1899)
• 39th Throneholder Dragshul Thinley Rinchen (1871-1936)

Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.

The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.

Addendum

Zasep Tulku Rinpoche’s autobiography ‘A Tulku’s Journey from Tibet to Canada’, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

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Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

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Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

The Torgya ritual is a Dorje Shugden puja usually performed just before the coming of the Tibetan New Year. Its function is not just limited to preventing negative energies and driving off energies of such a nature. The purpose of this puja also encompasses bringing about auspiciousness, prosperity, prevention of disasters and even to a certain extent, stopping the outbreak of conflicts in the form of war.

Attended by all the eminent and key lamas, including the tulkus and Geshes (or PhD holders), the crème of the crop of Shar Ganden monastery is assembled for this special puja. In addition to the monastic community, the event is attended by Tibetans from the surrounding area, as well as Indians and visitors from Mongolia, Singapore and the region.

While some lay people view the ritual merely as a festival, it is actually very potent due to the gathering of the best spiritual minds who are involved and the purity of the motivations behind the puja. World peace has a real opportunity to grow in people’s hearts and minds, especially when many spiritual beings with such pure motivations engage in the Torgya.

Torgya offerings and tormas

Venerable Zawa Tulku Rinpoche, as seen here in this video, is a constant and powerful supporter of Shar Ganden Monastery. He is based in Canada and travels to North America often, providing inspiration and support for spiritual practitioners in that region. Through his support, the Ganden lineage is preserved while he and other lamas based in the Americas carry on turning the wheel of Dharma.

The Abbot of Shar Ganden with Zawa Tulku Rinpoche

Another central figure in this video is the current abbot of Shar Ganden, Geshe Lharampa Lobsang Pendey, who holds tremendous responsibility in ensuring the proper administration of the monastery, the growth of Dharma activities, and the continued propagation of Lama Tsongkapa’s tradition.

Morchen Kunga Lhundrub is the epitome of non-sectarianism, known to have upheld and respected many lineages equally and without any problems. As a highly influential master of the Sakya tradition, he was also revered by the Gelugpas as a lineage master of Naropa’s Vajrayogini. Within his own sect, Morchen was revered as a lineage holder of the Sakya Path and Result.

His early life was typical of great masters, having being recognised at a young age and ordained by the 28th Sakya Throne Holder Jamgon Amyeshab who later would confer upon Morchen may initiations and transmissions. These included a long life initiation, rong tsong’s six transmissions of the Perfect Wisdom and an initiation into Mahakala’s practice.

As a young monk, Morchen would travel to Sakya where he met with Padma Trinley. It was then that Morchen took his full ordination vows from this master who, coincidentally, had conducted a fire puja to burn Dorje Shugden at the request of the Fifth Dalai Lama.

Although Padma Trinley was to be Morchen’s ordination master, Morchen was unable to receive Lamdre teachings from him – after receiving his ordination, Morchen fell seriously ill and was unable to recover in time. Thus, Morchen received these teachings from Kenrab Jampa and went on to become his heart disciple.

Until his passing in 1728, Morchen worked tirelessly to spread the Dharma throughout Tibet. He was a model of non-sectarianism through his work. For example, to passed to his Gelug disciple Jamyang Dewa Dorje, the transmission of Marpo Korsum, a Sakya practice which is part of the 13 Golden Dharmas. He was also abbot of many monasteries, including Mor, Rawa Mey and Tashi Chodey.

Morchen bore a close relationship with Dorje Shugden, entrusting activities to the Dharmapala who was happy to accept. He also gave initiations into this Protector’s practice at Trode Khangsar in Lhasa, which were received by the Gyalchen oracle. Also at Gaden Ling, Morchen performed a consecration of the Gyalchen Tenkhang.

Not all of Morchen’s works are not openly available. From what is available however, we know that Morchen wrote a ritual for gyabshi, an obstacle-clearance puja composed by Shakyamuni Buddha himself. He also co-authored the lower volume of Petition to Dorje Shugden Tsel: Granting all Desired Activities, the upper volume having been composed by Drukpa Kunley of the Drukpa Kagyu sect. This text would become very central to the practice, used in prominent Dorje Shugden temples such as Trode Khangsar and Riwo Choeling, and also incorporated into rituals written by Serkong Dorje Chang centuries later.

Morchen’s contribution to this seminal text was an expansion of the foundation laid by Drukpa Kunley, and included the ritual origins of Dorje Shugden, as well as what is probably the earliest iconographic description of Dorje Shugden and his four cardinal emanations. Morchen gave detailed descriptions of the activities of the four cardinal emanations – peaceful, increasing, control and wrathful – as well as wrote praises to them.

His writings were so influential that up to this day, practitioners continue to rely on his descriptions when painting Gelug thangkas and performing rituals to Dorje Shugden. Prior to Morchen’s writings, Dorje Shugden was described as riding a horse and the Sakyas had relied on that description when propitiating him. Morchen however, described Dorje Shugden as being on a lion throne – this has since been the only description of the principle emanation in such a form.

According to Trijang Rinpoche, Morchen also wrote A Presentation of the King’s Three Activities. Copies of it however, have not been found and thus the works only continue to exist in name. Given the calibre of his works which we have access to, it is unfortunate that more of Morchen’s compositions are not available to us.

The Dorje Shugden Torgya is a powerful ritual performed to avert or ward off all negative energies and obstacle-causing entities so that good energies, prosperity and peace are ushered in.

These two videos show the Dorje Shugden Torgya ritual recently performed at Serpom Monastery.

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This video shows the Tibetan New Year pujas at Shar Gaden Monastery.

Video of the Taktse Dupcho puja at Shar Gaden Monastery, India.

The Yangdup Puja (Wealth/prosperity Generating Puja) is conducted every year at the monastery. It is mainly dedicated to the growth of BuddhaDharma, and generates merits to clear the sufferings of famine in the world.

This auspicious event is attended by the monastery’s senior monks, geshes and alumni. It is also dedicated to their long time generous benefactors whose consistent support keeps them going and allows them to spread the noble messages of the Buddha and Je Tsongkhapa.