As the glorious Chandrakirti said:
Any time you have freedom and your state is favourable,
If you do not take their advantage
And lose your freedom by falling to the lower realm,
Who will then raise you up again?

- Pabongka Dorje Chang, Liberation in the Palm of Your Hand

Why Must I Practice?

The greatest thing we can achieve in this life is to be able to liberate ourselves and others from suffering and its causes. To achieve that, we have to achieve the lam-rim, the gradual path to enlightenment through purifying all the negative karma we have collected and accumulate extensive merit.

What is Spiritual Practice?

Spiritual practice is not something mystical that is separate from what we do as we go about our daily business. Often, people think that to be a spiritual person, one must leave the trappings of everyday life and embark on an epic journey to a faraway land in search of awakening.

The truth is, spiritual practice can be incorporated into our daily lives. Many of these practices are readily available and establishing a consistent routine of study and practice ensures our progress along the spiritual path.

Relying on a Spiritual Guide

The Guru is the root of the spiritual path and the foundation of all spiritual attainments, hence the importance of relying on a qualified Spiritual Guide. Just like carpenters and sculptors must first study with a teacher, spiritual aspirants also need to find a guru who is capable of guiding us along the spiritual path.

Without receiving instructions and guidance from a qualified Spiritual Guide, one can never gain realizations or attainments. The Spiritual Guide helps us by giving us vows, empowerments and initiations, teaching us what is to be practised and what is to be avoided, and it is through the teacher that the blessings of the lineage flows.

If you do not have a teacher, it would highly recommended that you search for one living in your area. If you don’t know where to start, this is a list of established lineage masters and spiritual guides and dharma centers that you may wish to consult:

USA

1. H.H. Trijang Chocktrul Rinpoche
   Trijang Buddhist Institute
   http://www.tbiusa.org/
2. Kyabje Yongyal Rinpoche
   Gadenpa Buddhist Centre
   http://gadenpa.com/
3. Kyabje Gelek Rinpoche
   Jewel Heart Headquarters
   http://www.jewelheart.org/
4. Dagom Tensung Ling Tibetan Buddhist Monastery
   http://www.dgtlmonastery.org/

Canada

1. Zasep Tulku Rinpoche
   Gaden For The West
   http://www.gadenforthewest.org/
2. Zawa Tulku Rinpoche
   Tsongkhapa Meditation Center
   http://meditationtsongkhapa.org/

Europe

1. Ven. Geshe Kelsang Gyatso
   Manjushri Kadampa Meditation Center
   http://nkt-kmc-manjushri.org/
2. H.H. Trisur Rinpoche Lungrik Namgyal
   Thar Deu Ling
   http://www.thardeuling.com/
3. H.E. Gangchen Rinpoche
   Albagnano Healing Meditation Centre
   http://ahmc.ngalso.net/
4. Gonsar Tulku Rinpoche
   Rabten Choeling
   http://www.rabten.eu/
5. H.E. Dagyab Kyabgoen Rinpoche
   http://www.dagyab-rinpoche.com/

For more reading on Spiritual Guides:

• Relating to a Spiritual Teacher: Building a Healthy Relationship (2000). Snow Lion Publications.
• Liberation in the Palm of Your hand: A Concise Discourse on the Path to Enlightenment (2006). Wisdom Publications, p. 217-269.
• The Fulfillment of All Hopes: Guru Devotion in Tibetan Buddhism (1996), Wisdom Publications.
• Great Treasury of Merit: How to Rely Upon a Spiritual Guide (1992). Tharpa Publications, p. 1-11

Studies and Practices

Lama Tsongkapa presented a special arrangement of Sutra and Tantra practices which can lead one to full enlightenment in one short lifetime. Below is a summary of the core teachings, beginning with the Lamrim (Stages of the Path), following by Lojong (Training the Mind) and lastly Mahamudra (the actual quick path to enlightenment).

I. LAMRIM (Stages of the Path)

The Lamrim (Stages of the Path) tradition presents a systematic, step-by-step cultivation of the Buddhist path to enlightenment from the point of view of three types of individuals.

First it leads students through the stages of the two lower spiritual motivations – individuals who aspire for a better rebirth, and then those who aspire for individual liberation. It culminates in the presentation of the path for those practicing from the point of view of the highest spiritual motivation, the Mahayana – individuals who aspire to attain enlightenment for the benefit of all living beings.

One studies the Lamrim to gain a panoramic understanding of the general teachings of the Buddha, and then receives the Lojong teachings in order to establish a quintessential regime of daily practice.

For more detailed information on the Lamrim and how to meditate on it, these are some suggested reading materials:

• The Lamp for the Path to Enlightenment (www.lamrim.com)
• Liberation in the Palm of Your hand: A Concise Discourse on the Path to Enlightenment (2006). Wisdom Publications.
• Joyful Path of Good Fortune: The Complete Buddhist Path to Enlightenment (1995). Tharpa Publications
• The Great Treatise on the Stages of the Path to Enlightenment, Volume I (2004). Canada: Snow Lion.
• The Great Treatise on the Stages of the Path to Enlightenment, Volume II (2004). Canada: Snow Lion.
• The Great Treatise on the Stages of the Path to Enlightenment, Volume III (2004). Canada: Snow Lion.

II. LOJONG (Training the Mind)

Lojong is a special formulation of the practical essence of the Lamrim teachings. Atisha embodied the pith of the Lojong teachings in his Lojong Tsa-tsig, and many of Atisha’s own Lojong teachings come to us only through passages found in the Book of the Kadampa Masters.

Two Lojong texts most studied today across all schools of Tibetan Buddhism are Geshe Chekawa’s Seven Points for Training the Mind and Geshe Langri Tangpa’s Eight Verses for Training the Mind.

For more detailed information on Lojong, these are some suggested reading materials:

• Transforming the Mind: Eight Verses on Generating Compassion and Transforming your Life, His Holiness the Dalai Lama. Thorsons
• Mind Training: The Great Collection, Geshe Thupten Jinpa. Wisdom Publications.
• Universal Compassion: Inspiring Solutions for Difficult Times, Geshe Kelsang Gyatso. Tharpa Publications.

III. MAHAMUDRA

“Mahamudra” is a Sanskrit word meaning “great seal” and refers to the nature of all phenomena. It also refers to sophisticated Buddhist systems of meditation and practice to realise this great sealing nature. The distinctive characteristic of the Mahamudra method is the realization of the relationship between mind and reality through focusing on the mind itself.

The Gelug tradition of Mahamudra is known as Gelug-Kagyu because it uses Kagyu-style methods for recognising the conventional nature of mind and then typically Gelug methods for its deepest nature.

For more detailed information on Mahamudra, these are some suggested reading materials:

• The Gelug/Kagyu Tradition of Mahamudra, H.H. the Dalai Lama and Berzin, Alexander (1997). Ithaca, Snow Lion.
• Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. Lama Thubten Yeshe. (2003). Wisdom Publications.
• Mahamudra Tantra – An Introduction to Meditation on Tantra, Geshe Kelsang Gyatso (2005). Tharpa Publications.

IV. PRELIMINARY PRACTICES

The purpose of preliminary practices is to purify ourselves of the grossest level of obstacles and build up positive force so that our studies and meditations will be more efficacious in bringing us to enlightenment.

Positive force or “merit,” refers to the conducive internal state that results from constructive, or “virtuous” actions of body, speech, mind and heart.

The preliminary practices are sometimes enumerated as five or nine:

1. Refuge: One recites Namo Gurubhya, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya while visualizing the field of positive potential.
2. Prostrations: One prostrates to the 35 Confessional Buddhas, while reciting their names and the confessional prayer.
3. Mandala Offerings: One recites the Refuge and Bodhicitta prayers and the mandala offering verses, while visualizing offering the entire universe and everything beautiful in it to the Buddha, Dharma and Sangha.
4. Vajrasattva (Dorje Sempa) Mantra: One recites the Vajrasattva 100-syllable mantra along with Vajrasattva practice and the accompanying visualizations.
5. Samayavajra (Damtsig Dorje) mantra: One recites the mantra of this Buddha together with the appropriate visualizations.
6. Dorje Khadro (Vajra Daka): Imagining black sesame seeds as the negativities of ourselves and others, one offers them in a fire to the mouth of the fierce deity Dorje Khadro, who swallows them with pleasure as if they were nectar.
7. Water Offerings: This involves offering bowls of water to the Buddha, Dharma and Sangha, together with the accompanying visualizations.
8. Guru Yoga: One meditates on the inseparability of the Buddha’s mind, the Spiritual Guide’s mind and one’s own mind, together with visualization and mantra recitation.
9. Tsa-tsas: One creates clay or plaster images of the Buddhas.

It is important to know that even the Mahamudra teachings also emphasize the importance and need for extensive preliminary practices.

For more explanations on preliminary practices, you can refer to the reading materials below:

• Preliminary practice (Ngondro) overview, Thubten Chodron
  http://thubtenchodron.org/2009/09/clearing-and-enriching-mind/

V. GURU YOGA

In order for realizations to ripen within our mind, we need to receive the Spiritual Guide’s blessings through the practice of Guru Yoga. Therefore, we should begin each preliminary practice with the particular guru yoga that we are able to do, such as the Six-Session Guru Yoga, the Guru Puja ( Lama Chöpa), the Guru Yoga of Lama Tsongkapa (Ganden Lha Gyäma) or the Guru Yogas of various deities for which we have received permission to practice.

For more explanations on Guru Yoga, these are some suggested reading materials:

• The Union of Bliss and Emptiness: Teachings on the Practice of Guru Yoga, Dalai Lama. (2009). Snow Lion Publications.
• Hundreds of Deities of Tusita: Commentary on Lama Tsongkhapa Guru Yoga, H.E. Chöden Rinpoche (2013). Awakening Vajra Publications.
• Heart Jewel: The Essential Practices of Kadampa Buddhism, Geshe Kelsang Gyatso (1997). Tharpa Publications.

VI. RELYING ON THE DHARMA PROTECTOR DORJE SHUGDEN

The principal function of a Dharma Protector is to protect Dharma teachings, lineages and practitioners. If one studies the nature and function of Dorje Shugden, one will develop great faith and clearly understand the benefits of relying upon this Dharma Protector.

Dorje Shugden helps, guides, and protects pure and faithful practitioners by granting blessings, increasing wisdom, fulfilling wishes, and bestowing success on all virtuous activities. His powerful mandala and retinue are the synthesis of the Three Jewels – Buddha, Dharma and Sangha. Many sadhanas of Dorje Shugden state that Dorje Shugden is the embodiment of the ‘Guru, Yidam, and Protector’.

For more explanations about relying on Dorje Shugden, these are some suggested reading materials:

• Introduction to Dorje Shugden
  http://www.dorjeshugden.com/all-articles/features/introduction-to-dorje-shugden/
• The Way to Rely Upon Dorje Shugden
  http://www.dorjeshugden.com/all-articles/features/the-way-to-rely-upon-dorje-shugden/
• What Gyalchen Dorje Shugden Wants
  http://www.dorjeshugden.com/all-articles/features/what-gyalchen-dorje-shugden-wants/
• Nature and Function
  http://www.dorjeshugden.com/all-articles/features/the-nature-and-function-of-dorje-shugden/
• Dharma Demystified: The Mantra of Dorje Shugden
  http://www.dorjeshugden.com/all-articles/dharma-readings/dharma-demystified-the-mantra-of-dorje-shugden/
• Dharma Demystified: Melody of the Unceasing Vajra
  http://www.dorjeshugden.com/all-articles/dharma-readings/dharma-demystified-melody-of-the-unceasing-vajra/
• The Benefits of Dorje Shugden’s Puja
  http://www.dorjeshugden.com/all-articles/dharma-readings/the-benefits-of-dorje-shugdens-puja/

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

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

View the video on YouTube:

http://www.youtube.com/watch?v=eMaP94D7CmU

The heart of Buddhist Practice is to rely sincerely on the Holy Spiritual Guide who reveals the Path. These are the Dalai Lama’s own comments on his Guru devotion.

Watch the complete version of the Dalai Lama’s interview in the video

View the video on YouTube:

http://youtu.be/WdyIJwVaqZ8

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

Part 2 of the video:

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

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

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

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

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

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

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

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

Dawe Shinu had broken his vows of celibacy.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chinese invasion of Tibet and Rinpoche’s imprisonment:

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

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

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

Escape from prison and Rinpoche’s selfless activities in Nepal

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

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

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

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

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

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

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

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

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

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

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

This video clearly demonstrates the contradictions Tibetan Govt overtly exhibits.

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

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

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

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

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

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

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

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

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

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

Please contemplate on these contradictions.

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

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