It is well known that at Dhol Chumig Karmo¹ a very powerful perfidious interfering spirit (dam sri)², born due to distorted prayers, has been harming the teaching of the Buddha and sentient beings in general and in particular. The harmful activity has intensified since the firebird year (1636) and (the spirit) has been successful in many of his missions. However, hardly anyone has taken any action, as if this did not concern him or her. So, at the end of the earth-bird year (1648) a new house was constructed at Dhol Chumig Karmo and articles were placed there in the hope that it would become a place for the Gyalpo to settle. However, his harmful activities only intensified and recently many lay and ordained people have been afflicted with diseases and a few monks have died. Therefore, all the monks unanimously decided that a fire ritual should be performed.

Consequently, two groups of practitioners were organised. One was led by Nagrampa Dhondup Gyatso, who acted as the Vajra Acharya of (a performance of) the Dorje Drolo ritual and the other was led by Nangjung Ngagchang Losang Khyentse, who acted as the Vajra Acharya of (a performance of the) Yangsang Karma Dragpo ritual. Likewise Rigzin Pema Thinley of Dorje Drag, Dharma King Terdag Lingpa, Vugja Lungpa, Drigung Tulku Rinpoche, Katshal Zurpa Ngari Konchok Lhundup and Palri Tulku performed the Wrathful Lama, Yama, Phurba, Loktri practice for seven days, at the conclusion of which a fire-ritual was performed during which the 'perfidious interfering spirit’ and his entourage were burnt. Everybody was convinced (of its success because of) the appearance of wonderful signs and the smell of burning flesh that everybody witnessed. Thus, many sentient beings were explicitly granted the gift of fearlessness because their lives were saved. Moreover, indirectly these creatures (‘byung po)³ were delivered to the peaceful state of being released from having to experience the intolerable suffering of bad states of rebirth due to their increasing negative actions.

At that time a testimony⁴ was written to indicate that these creatures or evil spirits were without protection and refuge and (consequently) the Dardhingpas of Dorje Drag Monastery compiled mantras. As a religious practice for the deceased, Sera and Drepung Monasteries performed the Prayer of the White Umbrella Deity 44,000 times and recited the Heart Sutra 118,000 times during eleven sessions during which tea was offered in each monastery.

At sixty-seven other well-disciplined monasteries in the neighbourhood, monks were requested to perform the White Umbrella Prayer as many as possible for the deceased. At Yerpa the Gyuto monks performed the prayer of appeasement of Gonpo (Mahakala) and Choegyal (Dharmaraja) 693 times, Tenma Shasana 1,121,800 times, (Sixty Section Ritual Cake Offering to Overcome Evil) Drugchu pai Tordog. At Choekhor Gyal they performed rituals to (Palden Lhamo) Magzorma, to Mahakala the Lord of the Tent (Gur and zhal), and to Begtse and at Gatshal they performed the prayer of appeasing the Dharma protectors in general 10000 times and the prayers of the Six Armed (Mahakala), Leshin and Vaishravana (rNam sre) 1000 times. At 11 district capitals they performed the Prayer for Invoking the Spirit of the Deity to Vanquish the Enemy (dgra-lha-dpangs-bstod) and other practices to appease local deities and spirits.