3 days of the Wrathful Padmasaṃbhava Pūjā (Sidok Raksha Thötreng Drubchok) are performed each year at the monastery on the 27th to 29th days of the 11th month of the Tibetan calendar.
Raksha Thötreng is a wrathful manifestation of Guru Rinpoche (Padmasaṃbhava). “Raksha” means “to protect”; thus, this puja is thought to protect all sentient beings. It is performed to purify any negativity or breach of vows during the past year and to remove all obstacles for an enlightening and prosperous year ahead.
On the first 2 days of the puja, the monks recite prayers from early morning until late into the evening. In mid-afternoon of the third day, a special ceremony is performed which is the climax of the puja. The assembly of lamas and monastics circumambulate the monastery and then proceed to an open field in the compound where they are joined by a large crowd of lay practitioners and spectators. In the field is a large wrathful effigy made of tsampa (barley flour) and butter. The effigy represents all obstacles and negative circumstances. Viewers may offer a khata (white scarf) and small donation to the ritual master to share in the merit of this practice.
The effigy is set alight and during the burning period the participants make aspirations that through the destruction of the effigy, all harmful obstacles will be removed for sentient beings everywhere so that all may enjoy peace, happiness, and the attainment of complete enlightenment.
May everyone rejoice in this noble and virtuous event and dedicate the merit for the benefit of all sentient beings.
History of the Wrathful Padmasaṃbhava Pūjā (Sidok Raksha Thötreng Drubchok):
Guru Rinpoche once said that anyone who truly practices dharma will face many obstacles. Remembering his words, his close disciples King Trisong Deutsen of Tibet, Prince Murub Tsenpo, Khandro Yeshe Tsogyal, and many others gathered at Samye Monastery. Knowing no other refuge, with great devotion, they supplicated him, and asked: “For practitioners of present and future times, what will remove their obstacles? What will bring accomplishment? And what will accomplish all paths?”
Guru Rinpoche replied: “Although countless types of obstacles may arise for those practicing the holy dharma properly, the sole method for removing them is praying to the guru. There is no instruction superior to this that has been, is being, or will be taught by all the buddhas of the 3 times. When all obstacles are removed, siddhis are naturally attained. Through this, all paths are traversed. Therefore, it is most important to first pray to the guru to remove all outer, inner, and secret obstacles.”
Prince Murub Tsenpo then asked: “While prayers to a guru fulfill all wishes, can there be a concise prayer, one that holds all aspirations and dispels outer, inner, and secret obstacles?” With great compassion, Guru Rinpoche assured that sincere prayers to him would remove all hindrances and bring the fulfillment of all aspirations. Then he leaned forward, touching his forehead to Prince Murub Tsenpo’s forehead, and placed his right hand on King Trisong Deutsen’s head and his left hand on Khandro Yeshe Tsogyal’s head. With his resounding vajra speech, he recited the Barché Lamsel prayer. This prayer embodies Guru Rinpoche’s 12 emanations and their corresponding 12 deeds.
Filled with devotion, Prince Murub Tsenpo and King Trisong Deutsen made offerings of a golden mandala, silk brocade, and elaborate tsok and once again supplicated him, requesting detailed instructions for practicing each of the 12 deeds. In a miraculous display, Guru Rinpoche created a sacred mandala in the sky. He appeared in his Nangsi Zilnön form, with Avalokiteshvara above him and Amitayus above Avalokiteshvara. Surrounding Guru Rinpoche were his 4 main emanations, beginning with Gyalwé Dungdzin. His 8 secondary emanations also surrounded him. At the 4 gates, in each of the 4 directions, were the Pawo Rig Shi (dakas of the 4 families).
Guru Rinpoche then bestowed the empowerment of the Thukdrup Barché Kunsel in an instant. Thukdrup Barché Kunsel contained 3 kayas and 12 emanations of Guru Rinpoche. He also imparted concise and elaborate pith instructions and teachings. Once his teachings were complete, he dissolved the mandala deities back into his body.
Afterward, Guru Rinpoche instructed Khandro Yeshe Tsogyal to conceal the teachings (terma) at Danyi Khala Rongo and 2 other locations. He prophesied that the reincarnation of Prince Murub Tsenpo would eventually reveal the teachings in the future. As prophesized, Chokgyur Lingpa, who is the reincarnation of Prince Murub Tsenpo, revealed the terma at Danyi Khala Rongo approximately 175 years ago. He kept the teachings hidden for 8 years before transcribing them with Jamyang Khyentse Wangpo at Dzongsar Tashi Lhatsé. The first to receive the teachings were Jamyang Khyentse Wangpo, who is the reincarnation of King Trisong Deutsen, and Jamgön Kongtrul, who is the emanation of Vairochana. Together, these great masters, often called Khyen Kong Chok Sum, made sure the teachings spread throughout Tibet. Today, they continue to be highly revered and widely practiced.
Information about the Wrathful Padmasaṃbhava Pūjā (Sidok Raksha Thötreng Drubchok):
At Ka-Nying Shedrub Ling Monastery, the Thukdrup Barché Kunsel practices are performed daily, monthly, and annually. One of these practices is the Wrathful Padmasaṃbhava Pūjā (Sidok Raksha Thötreng Drubchok), which takes place annually from the 27th to the 29th of the 11th month in the Tibetan calendar. In this pūjā, the focused figure is Raksha Thötreng who is the 11th emanation of Guru Rinpoche.
The pūjā is performed in multiple parts, beginning with supplication prayers. Then, the water, vajra bell, phurpa, mala, and monastic instruments are blessed. Next, the Salakator torma is offered to the bhumi deities, honoring and appeasing them to create an auspicious foundation for the pūjā. Then, the practitioners take refuge and cultivate bodhicitta. Similarly, Gekte torma is offered to remove obstacles. Practitioners visualize a sacred shield of protection called Sungkhör. Jhinbeb is then performed to invite the blessings of deities. Chopa Jhinlab is next, where many offerings, such as butter lamps, incense, flowers, food, water, musical instruments, and tormas are blessed.
During the main part of the pūjā, many visualizations are practiced. Firstly, practitioners meditate on emptiness and compassion, and then, they visualize the “Hung” (ཧུང) seed syllable of Raksha Thötreng (which is also the union of emptiness and compassion). After this, practitioners visualize themselves as Raksha Thötreng. Following this, practitioners make outer, inner, and secret offerings to Raksha Thötreng, with prayers of praise. Subsequently, they recite the various mantras of Raksha Thötreng multiple times in different ways to invoke his blessings and protection.
Then, a Thuntor torma offering is made to mark a transition to a different part of the pūjā, and also to appease obstructing forces and create auspicious conditions for the ritual’s smooth progress. Practitioners then visualize the torma of Throwo-Shyal (wrathful form) as Raksha Thötreng. Following this, a series of rituals and prayers are repeated as before.
Dharma Protector pūjā is performed next. Then, different kinds of tsok sacred feast offerings are made: Tsok Phü (offered to the enlightened beings and the deities); Tsok Barwa Shyakpa (tsok and confession prayer offered to the mandala); and Tsok Thama Dralwa (offered to dispel accumulated negative energies, attachments, and obscurations of suffering beings). The tsok is then distributed among participants to eat as a blessing. Next, long-life prayers are chanted and simultaneously a small portion of the fresh tsok is mixed with some leftover tsok and is offered to the local spirits, guardians, and beings in the area. This is called Tsok Lhagma. Then, many different tormas are offered.
Following this, practitioners visualize everything that arose from emptiness dissolving into self. They meditate on the true nature of the self which is emptiness. This practice helps them to see the ultimate nature of reality with clarity. After this, they visualize themselves as the deity of the mandala. The prayers for auspiciousness and the dedication prayers are then performed.
On the last day, the practitioners come together in an open field in the compound. An effigy made of tsampa (barley flour) and butter representing all obstacles and negative circumstances is set alight. During the burning period, the participants make aspirations that through the destruction of the effigy all harmful obstacles and negative emotions will be removed for sentient beings everywhere so that all may enjoy peace, happiness, and the attainment of complete enlightenment.
