Dharma Protectors of Tibetan Buddhism
Mahakala – one of the most well-known Dharma protectors within Tibetan Buddhism
(By Tsem Rinpoche and Pastor Niral)
Introduction
Dear Friends,
A common question that is often asked to the Kechara Buddhist Pastors by those who are not familiar with Tibetan Buddhism relates to the practice of Dharmapalas or Dharma protectors. These are actually beings who support our practice through a number of methods. Primarily they are propitiated in order to remove obstacles and difficulties that block spiritual progress. As human beings, we encounter myriad problems on a daily basis and most of the time these problems consume a lot of our time and effort, limiting the amount of time we can spend on spiritual development. We cannot solve these problems quickly and effectively without some form of help. Dharma protectors assist us by removing such obstacles.
Linked to this is the fact that we spend most of our time during daily life working to sustain ourselves and our families. This again limits the time we can spend on spiritual development. It is in this regard that Dharma protectors also help to create the conducive conditions for practitioners and afford more time on our spiritual development. But these conducive conditions refer to much more than just resources, and include the presence of a Dharma centre, a qualified guru to teach us the path, and even meeting with people who support us in practice.
On a higher level Dharma protectors can help to remove, or create the circumstance in which we ourselves become empowered to remove inner obstacles to our spiritual path. These can include doubt, depression, laziness, anger, jealousy, thoughts of giving up and other emotional issues. Therefore in essence Dharma protectors are beings who act very compassionately like a divine friend, somewhat akin to a guardian angel, safeguarding both our physical and spiritual well-being.
Dharma protectors often arise in wrathful forms with wrathful sounding liturgies. This wrath is testament to their quality of extreme compassion which motivates them to act urgently to bless and protect, whether as emanations of enlightened beings (such as Dorje Shugden in the Gelug or Sakya traditions, or Achi Chokyi Drolma in the Drikung Kagyu tradition) or worldly oath-bound beings (such as Shangmo Dorje Putri in the Sakya tradition). The analogy most often used is that of mother angry at her child for doing something that can cause harm. This wrathful nature also includes an element of speed in helping us. This can be observed within our own worldly behaviour. For example when we are angry, we naturally move and react much quicker than usual. Therefore wrathful demeanour represents the element of speed in which the particular protector can come to our aid.
Dharma protector practice is prevalent throughout all traditions of Tibetan Buddhism and is in fact integral within tantra. I wanted to show this through sharing a brief overview of 10 Dharma protectors from different traditions. Through this I hope to share with everyone, the varied forms Dharma protectors can take. I hope you enjoy reading!
Pastor Niral
Ps. Thanks to Pastor Antoinette Kass and Martin Chow for their invaluable help and assistance.
- Rahula
- Ekajati
- Dorje Legpa
- Mahakala Bernagchen
- Palden Lhamo
- Cittipati
- Six-Armed Mahakala
- Kalarupa
- Vaishravana
- Pehar
Rahula
The oath-bound demi-god Za Rahula
Alternate names: Za Rahula (Sanskrit), Kyab Jug Chenpo (Tibetan).
Status: Oath-bound demi-god.
Tradition: Nyingma.
Known to protect: Dzogchen Teachings & Terma Teachings.
Description: Rahula is one in the triune of Dharma protectors within the Nyingma tradition, known as ‘Ma Za Dam Sum’ or the ‘Three Terma Protectors’, together with Ekajati and Dorje Legpa. Out of the three protectors, Rahula is considered the most wrathful, therefore his full propitiation is restricted to only those who have received the highest teachings.
Rahula is one of the nine-planets within ancient Indian belief systems. He is a king of the asura (demi-god), and swallows the other heavenly bodies causing eclipses. He was oath-bound by Guru Rinpoche to serve and protect the Dharma, especially the ‘terma’ teachings, which were hidden by Guru Rinpoche for certain practitioners to find and reveal in the future.
Though a high level worldly protector, Rahula is very wrathful and known to cause seizures and other ailments to those who misuse the Dharma or who are in danger of breaking their vows. It is said that he holds his noose around the neck of practitioners as a reminder to keep one’s vows. For those who are very sincere in their practice, it is said you can actually feel his noose around your neck at all times. Many great Nyingma lamas have relied on Rahula as a personal protector, due to his quick assistance and his wrathful form, for work dealing with healing the most serious diseases and the preparation of medicines. Through his practice one can cure naga-caused ailments and interferences as well as those caused by the spirits inhabiting the earth. He is also known as a deity capable of changing weather conditions, in order to relieve drought, stop rain, and other natural disasters.
Physical attributes: Rahula is portrayed with a serpentine lower body that is coiled and upper body with nine heads and four arms. The nine heads actually represent the nine heavenly bodies that he has eclipsed by eating them and which now appear as his heads. His actual face appears on his stomach, and is the largest and most wrathful. The crow’s head that appears at the very top of his form represents the Three Jewels and his oath to support practitioners.
His bow and arrow represents his ability to destroy those who misuse the Dharma or are enemies of the Buddhist teachings and harm practitioners. The sceptre in his upper right hand represents his ability to defeat nagas. And in his upper left hand he holds a naga that he uses as a noose. He has 1,000 eyes which appear all over his form, symbolising his ability to see everywhere at all times within samsara.
He sits on top of a triangular throne in a lake of blood, symbolising his release of worldly attachments, is usually grey in colour and surrounded by wrathful fire, symbolising his ability to burn away miseries caused by samsara. He is usually grey in colour, but his colour and slight variations of his form occur depending on the particular terma teaching he is protecting. In representations that have the correct iconography, either Guru Rinpoche or Vajrapani are portrayed above Rahula’s head, to remind practitioners that Rahula is oath-bound and to remind Rahula of the same.
Prayers:
“Arisen out of the pure Land of Fire and Infinite Ferocity,
The Lord who is created out of violent activity,
Smokey grey in colour, nine heads, four arms, one thousand flaming eyes,
Homage to the Dharma protector Kyab Jug Chenpo.”
– A Nyingma prayer
“From the palace of the triangle of swirling blood and fat,
Terma guardians, Ekajati, Rahula and Damchen, to you I pray:
Grant your blessings so that outer and inner obstacles may be pacified!”
– From the Vajrakilaya Prayer: A Rain of Accomplishments, as revealed by Gyarong Khandro and recorded by Dilgo Khyentse Rinpoche
Since Rahula is an oath-bound protector who can be very wrathful, only those who have permission from a qualified lama should engage in his full propitiation.
Za Rahula. Note that Guru Rinpoche is depicted at the top, reminding Rahula of his oath to protect the Dharma and its practitioners.
Za Rahula
Za Rahula
Za Rahula
Ekajati
Ekajati – an emanation of Tara
Alternate names: Ral Chig Ma (Tibetan), Tse Chig Ma (Tibetan).
Status: Emanation of Tara.
Tradition: Nyingma.
Known to protect: Dzogchen Teachings & Terma Teachings.
Description: Ekajati is part of the ‘Ma Za Dam Sum’ or the ‘Three Terma Protectors’ that Rahula is in as we have seen. She is known as the main protector of the Dzogchen teachings and is the guardian of all ‘terma’, or revealed teachings. Her name means ‘one braid of hair.’ She is considered to be an emanation of Tara in the form of a Dharma protector.
She is known as the protector of all secret mantras, therefore her own mantra is secret and cannot be recited without the appropriate empowerment and permission from a qualified guru. As she is the keeper of these mantras, she reminds practitioners of their preciousness and the tantric commitments not to reveal them to those who are not ready to receive them.
Within the Nyingma tradition she is given great importance. There is even a portion of the Vima Nyingtik, or ‘seminal heart of Vimalamitra’ teachings dedicated to the prayers, rituals and rites to propitiate her. This is known as the Ngagsung Tromay Tantra, also known as the Tantra of Troma Ekajati. Within the Sarma traditions (Kagyu, Sakya and Gelug) she is less known and practiced, but can be found in various Mahakala practices and Tara practices. She has presence in certain Green Tara practices, where she is an attending deity within the mandala. In some traditions she is also known as the mother of Palden Lhamo.
Of special note, within the Gelugpa tradition as held by His Eminence 25th Tsem Rinpoche, she is included as one of the three deities in the Chenresig Ngesung Kundrol practice, together with Chenresig and Green Tara. Here she is not depicted in the same form as in the Nyingma tradition but in a similar form to Green Tara.
Physical attributes: Ekajati is portrayed as black or dark blue in colour. She has one braid of hair which flows upwards like a flame (after which she derives her name). She has one eye, one long and sharp tooth, which bites down over her lower lip and one breast.
In her right hand which is in a wrathful mudra, she holds a stick aloft, while pointing upwards. This stick has an impaled human corpse at the top. In her left hand she holds a human heart that is dark red. In some representations she holds this out to the side, and in other representations, she is depicted holding it to either her heart or near her mouth, as if she is eating it. This depends on which terma she is protecting. Other representations have the heart replaced with a noose.
She wears a crown made of five skulls, with a scarf of smoke around her neck and adorned with earrings, necklace, bracelets, armlets and anklets. She wears a flayed tiger skin skirt. In some representations she uses a flayed human skin as a cloak as well.
She is depicted in a dancing posture, atop a prostrate human figure, with a triangular throne. The human figure represents obstructors, obstacles and our negative karma. She is completely surrounded by wisdom fire and smoke that emanates from her body.
Prayers:
“Arisen out of the suffocating black wind at the world’s end,
Mistress of every action and understanding,
Empress of the Mamo, Queen of Existence,
Homage to the Protectress of the Tantra, Ralchigma!”
– A Nyingma prayer
“From the palace of the triangle of swirling blood and fat,
Terma guardians, Ekajati, Rahula and Damchen, to you I pray:
Grant your blessings so that outer and inner obstacles may be pacified!”
– From the Vajrakilaya Prayer: A Rain of Accomplishments, as revealed by Gyarong Khandro and recorded by Dilgo Khyentse Rinpoche
Since Ekajati’s function is to preserve the secret practices, her practice is not engaged in by those who do not have an appropriate empowerment or permission from a qualified guru.
Ekajati
A blue form of Ekajati
A form of Ekajati with the protectors Za Rahula and Dorje Legpa
Dorje Legpa
The oath-bound Dorje Legpa
Alternate names: Damchen Dorje Legpa (Tibetan), Vajrasadhu (Sanskrit).
Status: Oath-bound theurang (demon).
Tradition: Nyingma.
Known to protect: Dzogchen Teachings & Terma Teachings.
Description: Dorje Legpa is the third in the ‘Ma Za Dam Sum’ or the ‘Three Terma Protectors’ trinity, together with Ekajati and Rahula. His name means ‘Excellent Vajra’ and his practice can be found in both the Nyingma and Kagyu traditions, but is mainly practiced in the former.
In oral legend in some parts of Tibet, he is considered to have been a monk from Nalanda Monastery in India. However he committed many negative actions, which led to his rebirth as a theurang spirit that came to roam Tibet. Before becoming a Dharma protector, Dorje Legpa was propitiated as a god of war and gambling, due to his immense power despite belonging to the theurang class of spirits. Guru Rinpoche is known to have bound him by oath to become a protector of the Buddhist teachings, especially the various terma or ‘revealed’ teachings.
Physical attributes: Dorje Legpa is portrayed red in colour, riding a snow lion. He brandishes a vajra made from meteoric iron in his right hand and holds a heart in his left hand. In his variant forms he is portrayed riding a goat with crossed horns instead, a typical animal mount for a theurang spirit. This type of goat is native to Tibet and is even known as the ‘oath-bound goat.’ Theurang spirits are known to delight in mischief and chaos, and can inflict illness upon people, especially children. He also wears a domed Tibetan traveling hat.
Dorje Legpa is most commonly depicted at the bottom of deity thangkas, together with Rahula and Ekajati. In singular depictions, either Guru Rinpoche or Vajrapani are portrayed above him, to remind practitioners he is a worldly and oath-bound protector and as a reminder to Dorje Legpa to remember his oaths to protector the Dharma and its practitioners.
Dorje Legpa has a vast retinue, including 360 of his own brothers. His main emanation, who serves as his chief attendant, is known as ‘Damchen Garba Nagpo’ or the ‘Oath-bound Blacksmith’. In this form he holds a vajra hammer instead of a vajra. In this form he is given an equally important protective position as Dorje Legpa, and is considered the chief Dharma protector of blacksmiths.
He is often mistaken as being Dorje Shugden due to various similarities in their iconography, such as riding a snow lion, red in colour and wearing a domed hat.
Prayers:
“Resident in the Valley of Shang in the country of Uyuk, in the burning Iron Palace,
He was born of malignant spirits and skilled in magical transformation,
Servant of the Bhagawan Vajrapani,
Homage to Dorje Legpa, Harbinger of Liberation.”
– A Nyingma Prayer
“From the palace of the triangle of swirling blood and fat,
Terma guardians, Ekajati, Rahula and Damchen, to you I pray:
Grant your blessings so that outer and inner obstacles may be pacified!”
– From the Vajrakilaya Prayer: A Rain of Accomplishments, as revealed by Gyarong Khandro and recorded by Dilgo Khyentse Rinpoche
As an oath-bound spirit, one should only engage in Dorje Legpa’s full propitiation prayers when authorised to do so by a qualified lama.
A wrathful form of Dorje Legpa. Note he is not wearing a domed hat but his hair is loose and flowing upwards.
Dorje Legpa
Dorje Legpa
Dorje Legpa
Mahakala Bernagchen
Mahakala Bernagchen – an emanation of Avalokiteshvara
Alternate names: Legden (Tibetan), Black Cloak Mahakala.
Status: Emanation of Avalokiteshvara (Tibetan: Chenresig)
Tradition: Karma Kagyu & Nyingma.
Known to protect: Personal protector of the Karmapa & protector of the Karma Kagyu.
Description: This form of Mahakala arises from a Nyingma ‘terma’ tradition but was introduced to into the Karma Kagyu tradition by the 2nd Karmapa, Karma Pakshi (1206-1283). It was in the Karma Kagyu tradition that his practiced was solidified and became widespread.
It was from the time of Karma Pakshi that Mahakala Bernagchen began a very special relationship with the Karmapas, acting as their personal protector. In fact the Karmapas are renowned for performing a Mahakala dance during the preparations for the New Year Festival. As both Mahakala Bernagchen and the line of Karmapas are considered inseparable, both are considered emanations of Avalokiteshvara.
It is said that Avalokiteshvara manifested in this wrathful form to be of more benefit to sentient beings in this degenerate age, thereby upholding his vow to not enter into the bliss of complete enlightenment until all sentient beings are enlightened. At this point all the Buddhas proclaimed that this form would have the empowerment of all the wisdom dakinis, the strength of Yama (God of Death) and have the spirits, yakshas, devils and demons as his messengers. It is also noted that he represents all the wrathful empowerments of the Body, Speech, Mind, Qualities, and Activities of all the Buddhas throughout the past, present and future.
Physical attributes: Mahakala Bernagchen is portrayed as squat in stature, his limbs are short but very powerful. He is black in colour with a fierce wrathful expression. His three eyes are wide and bulging through the fierce manifestation of his compassion. His mouth is open in a wrathful smile with bared fangs. His orange-yellow beard and hair flow upwards. The nails of both his hands and feet are long, and sharp.
In his up-raised right hand he brandishes a Kartika (Tibetan: drigug) which is curved flaying knife that has a vajra handle, symbolising the cutting away of the Three Poisons. In his left hand, he holds to his heart a skull-cup filled with blood. He wears a crown with five dried skulls, representing the Five Dhyani Buddhas, earrings and a garland of freshly severed heads. His defining feature is the heavy black cloak he wears over a green Tibetan chuba. He is surrounded by wrathful wisdom fire and smoke. He steps on a human corpse, symbolic of the death of all karma, delusions and therefore all obstacles, on the path towards complete enlightenment.
Prayer:
Prayer to Mahakala
Composed by Jetsun Mikyo Dorje, His Holiness the 8th Karmapa (1507-1554), to fulfil a request made by Rinchen Palmo.
Om! The impure world and beings are purified into emptiness.
From emptiness appears wisdom’s wind,
Fire, and hearth-stone skulls.
Upon them is a kapala containing the five meats and five amritas.
The air and fire cause the samaya-amrita to boil;
It shines with intensely bright light
That invites the jnana-amrita.
The amritas become inseparable, are blessed by OM AH HUNG,
And have an unequalled flavour and aroma.
The root and lineage gurus, the yidam deities,
The dakas, dakinis, and dharma protectors are invited.
They gather as thick clouds in space before me.
I offer to the root guru, who is the union of all the yidams;
I offer to the root guru, who is the union of the three jewels;
I offer to the root guru, who is the union of all the dharma protectors;
I offer, in particular, to the dharma protectors who wear a cloak (Mahakala)
And to Palden Lhamo Rangjung Gyalmo (Mahakali).
To this Mahakala and Mahakali, and to their entourage,
King Vaisravana, who is king of the northen direction and Ngadak,
Dorje Legpa, Singon, and Shing-Kyong,
Karnak Dorje Gyalpo, and all the others
Who protect the teachings of the Karmapas,
Receive this offering of the supreme torma
Of the immaculate five meats and amritas,
The living five amritas
With eight principal ingredients, and the liquid offering of rakta.
I make the Samantabhadra offering of the five sensory pleasures,
The secret offerings and the “thatness” offering,
With a true understanding of the actual nature of your perfection of qualities and your faultlessness,
I praise you with every single praise that can be made by body, speech and mind.
I pray to you for the fulfilment of my wishes.
Bestow upon me and all others as I sit upon this seat,
The supreme and the common siddhis.
I pray in particular for the increase of our life spans, health, prosperity, and wealth.
I pray that all I wish for in my mind will be instantly accomplished,
So that I will quickly accomplish every teaching of the Karmapas.
I pray that you grant me, in this very moment,
The powers that will enable me
To destroy into dust
All those who harm the teachings of the Karmapas.
I dedicate the positive power of my offering, praise, and faith
To all beings, who have all been my mother,
So that they will obtain the state of complete Buddhahood.MANTRA: OM SHRI MAHAKALA YAK KHYA BETALI HUNG DZA
Mahakala Bernagchen together with Dorje Shugden. Click on image to enlarge or click here for more beautiful thangkas.
Mahakala Bernagchen
Mahakala Bernagchen
Mahakala Bernagchen
Mahakala Bernagchen
Palden Lhamo
Palden Lhamo – an emanation of Saraswati
Alternate names: Gyelmo Magzorma (Tibetan), Ochen Barma (Tibetan), Sri Devi (Sanskrit), Remati (Sanskrit), Kalidevi (Sanskrit).
Status: Emanation of Saraswati.
Tradition: Gelug.
Known to protect: Personal Protector of the Dalai Lamas.
Description: Palden Lhamo, although found in all four traditions of Tibetan Buddhism in one form or another, is most prominent in the Gelugpa tradition due to her role as the personal protector of the line of Dalai Lamas. It was in the visions of the 1st Dalai Lama, His Holiness Gendun Drup’s visions that she vowed to protect his reincarnation lineage. Since that time she has been the personal protector of all 14 Dalai Lamas. She is propitiated in many major monasteries and is known to be very quick and effective. She is considered to be an emanation of Saraswati, the Buddha of music, literature, poetry and speech, known as Yangchenma in Tibetan. Saraswati is the consort of Manjushri, the Buddha of Wisdom.
She is the protector of the sacred Lhamo Latso Lake in Lhokha Province, Tibet. Since the time of the 2nd Dalai Lama, high lamas have travelled to the lake to ask for guidance in finding the next incarnation of the Dalai Lama in visions while meditating there. As such the lake has become a very famous pilgrimage spot and to those who practice purely she will grant visions in the lake, foretelling the future.
Palden Lhamo was married to King Shinje, the ruler of an ancient island fortress called Lanka. When she married him she vowed that she would make him favourable towards the practice of Buddhism or put an end to his whole dynasty. Over the years the king did not change his ways and continued torturing his subjects, even killing many of them and the subjects themselves carried on their cannibalistic practices. Matters became worse as he began raising their son to become the ultimate destroyer of the Buddhist tradition. After exhausting all avenues, she gave him an ultimatum – either give up his evil ways or she would kill their son. He didn’t listen, so one day when the king was away, she killed her son and drank his blood, using his skull as a cup. To escape the king, she rode away on a horse, using her son’s flayed skin as a saddle. The king rode after her to no avail, shooting a poisonous arrow at her, however this hit the horse instead. She removed the arrow from the horse and proclaimed “May the wound of my mount become an eye large enough to watch over the twenty-four regions, and may I myself be the one to extirpate the lineage of the malignant kings of Lanka.” This is why Palden Lhamo’s mount has a third eye in its left rump.
Physical attributes: Palden Lhamo’s form is similar to that of a female ogress. Her face is outlined by wild orange-brown hair, with nine peacock feathers floating above her head. She exposes her teeth and fangs, which are gnawing on a human corpse and has an intimidating stare with three blood-shot and bulging eyes. Her three bulging eyes represent her ability to see into the past, present and future without obstructions and her dark blue colour represents her attainment of great bliss and realisation of emptiness. Her body is smeared with ashes, fat and blood and her entire form is surrounded by flames, representing her presence in the charnel grounds.
In her right hand she holds a skull-cup full of blood, symbolic of the destruction of all obstacles. In her left hand she holds a sandalwood club topped with a vajra, a weapon used to watch over the oath-bound, ensuring their dedication and integrity in upholding the Dharma. She carries with her a bag of diseases that she collects from those who invoke her, symbolic of her ability to help cure health-related illnesses, and on the other hand release them to plague those who commit evil actions. Her legs are in a semi-relaxed posture, and a chain connects one ankle to the other. She sits on a horse or mule, who is untrainable and whose fearful shrieks sounds like thunder.
She has a sun disc at her navel and a crescent moon above her head. She wears a billowing black scarf and flayed human skin as a shawl. Her upper garments are made from black fabric, whereas her skirt is made from tiger skin, held together by a belt made of intertwined snakes. She wears a crown adorned by five skulls and various bone ornaments such as bracelets and ankles and wears a garland of freshly decapitated heads.
The reins of her horse is made of poisonous snakes, which wrap around the human skin saddle. Snakes dangling from the horse hold a pouch that contains a pair of dice used to determine karmic fate, one black and the other white, and a ball of string made up of rolled up weapons. This represents her ability to grant divinatory powers using dice to those who have received her empowerment. She also carries a red tablet used to cast spells tucked into her belt.
Prayers:
A special Palden Lhamo statue in Lhasa, Tibet
Palden Lhamo
Palden Lhamo thangka from Rashi Gempil Ling, New Jersey
Citipati
Citipati – an emanation of Heruka Chakrasamvara and Vajrayogini
Alternate names: Kinkara (Tibetan), Shri Shmashana Adhipati (Sanskrit)
Status: Emanation of Heruka Chakrasamvara and Vajrayogini.
Tradition: Sakya & Gelug.
Known to protect: Special Protectors of the Heruka Chakrasamvara and Vajrayogini tantras.
Description: Cittapati’s practice arises from the Heruka Chakrasamvara Tantras. They are a pair of skeletons, the male is considered the emanation of Heruka, whereas the female is considered an emanation of Vajrayogini. Apart from being a protector from the Heruka tantras, they are considered the special protectors of the Vajrayogini tantra stemming from the Mahasiddha Naropa. They are commonly referred to the ‘Lord and Lady of the Cemetary.’
In their role from the Heruka tantras they are propitiated primarily for wealth and conducive conditions for Dharma practice, and also for protection from thieves. As the special protector of the Vajrayogini tantra their role is two-fold. They primarily protect Vajrayogini practitioners from obstacles arising from their karma and to create conducive conditions for the practice of Vajrayogini, in order for practitioners to gain high realisations and ultimate enlightenment. The other role is to protect the teachings from being lost or abused.
Though Citipati can be found throughout most traditions, their practice is prominent in the Sakya and Gelug traditions, as these place emphasis on Naropa’s lineage of Vajrayogini practice. Citipati is also important in various Chod lineages through all traditions.
Physical attributes: Citipati are white in colour and have the form of a male and female skeleton. They have big bulging eyes, mouths open and curled tongues. In their right hands they hold up over their heads clubs made of human bones, and in their left hands they hold skull-cups filled with blood.
Their crowns are adorned with five dry skulls, and they both wear lower garments made of silk that move as they dance amidst roaring wisdom fire. In some depictions the father is seen as embracing the waist of the mother. They are depicted in a dancing posture, with one leg standing on a cowrie shell.
In variant depictions the father is seen wearing a lower garment of tiger skin rather than silk; the mother holds a stalk of grain instead of a bone club, and a treasure vase instead of a skull-cup. This is symbolic of Citipati’s ability to provide practitioners with both spiritual attainments (as symbolised by the father) and conducive conditions for the practice of the Dharma (as symbolised by the mother) such as apple food and wealth.
Prayers:
Since Citipati’s practice is closely related to Highest Yoga Tantra, as emanations of Heruka and Vajrayogini, their practice is restricted to those who have received the appropriate permissions from a qualified guru.
Citipati. Note in this depiction the Mother holds a sheaf of gain and a teasure vase.
Citipati
Citipati
Six-Armed Mahakala
Six-Armed Mahakala
Alternate names: Nyingshuk (Tibetan), Gonpo Chagdrugpa (Tibetan), Shadbhuja Mahakala (Sanskrit), Swift-Acting Six-Armed Mahakala.
Status: Emanation of Avalokiteshvara (Chenresig).
Tradition: Shangpa Kagyu & Gelug.
Known to protect: Special Protector of the Shangpa Kagyu tradition, one of the three principal protectors of the Gelug tradition & protector of the Great Scope of Lam Rim.
Description: The practice of Six-armed Mahakala was brought to Tibet by Khedrup Khyungpo Naljor, who also founded the Shangpa Kagyu tradition and as such considered a special protector of the lineage and its practitioners. This form of Mahakala has become popular not only in the Shangpa Kagyu, but other Kagyu lineages, as well as the Sakya, Jonang and Gelug traditions. He is considered to be an emanation of Avalokiteshvara.
His practice was originally taught by Hayagriva, who himself is a wrathful emanation of Avalokiteshvara in the form of a tantric yidam (meditational deity). The form of this Mahakala differs according to the various traditions, including body colour, implements, addition of a consort and retinue figures. The most popular of these variations is Six-Armed White Mahakala (Tibetan: Gonpo Karpo Chagdrugpa, Sanskrit: Shadbhuja Sita Mahakala), who is popular among all traditions as a wealth deity.
Jagchen Jampa Pal (1310-1391 CE) a lineage holder of the Shangpa Kagyu passed this practice on to his student Lama Tsongkhapa (1357-1419 CE), who founded the Gelugpa tradition. In this tradition Six-Armed Mahakala came to prominence as the special protector of Great Scope of the Lam Rim (Graduated Stages on the Path to Enlightenment) teachings. Within the Gelugpa tradition he is portrayed in his most wrathful form, with legs apart in the ancient Indian warrior pose. This contrasts his form in other traditions, in which he stands up straight with both legs together.
Physical attributes: Six-Armed Mahakala is mid-night blue in colour, appearing in a very wrathful manner. His head is adorned with a crown that has five skulls, symbolic of the Five Dhyani Buddhas and therefore the transformation of the five negative afflictions into the five positive virtues. He has three eyes, symbolic of his abilities to see the past, present and future. His mouth gapes open, revealing his teeth and razor sharp fangs and his tongue is curled. His dark orange hair flows upwards.
His six arms represent the six perfections. His primary right hand holds a curved flaying knife, which not only cuts through obstacles, but also our negative karma and delusions. This is held above a blood-filled skull-cup which rests in his primary left hand. His secondary right hand holds a damaru (ritual drum). The sound from this is said to represent the primordial sound or vibration that originated existence; to rouse us from our ignorant state and practice the Dharma; and to scare away negative beings. He holds a skull rosary in his upper right hand which he counts, representing his continuous and unending activity to assist sentient beings. In his left hands he holds a trident and noose, representative of the Three Jewels and binding those who stray from or harm the Dharma respectively.
He is adorned with a necklace, bracelets, anklets and earrings. He wears the green scarf of a Bodhisattva, a loin cloth of tiger skin and flayed elephant skin as a cloak. Snakes slither across his body to form the sacred thread of the Bhramins. These represent the arising of psychic powers and instincts. By wearing them, he shows us that these should not impede our spiritual progress but we should harness them for spiritual attainments.
He stands on a prostrate white Ganesha, here representative of our animal instincts that can be extremely destructive. The sun cushion represents his achievement of emptiness and the lotus represents his achievement of compassion. He is surrounded by the roaring flames of wisdom fire, demonstrative of his powerful energy to burn away our negative karma and delusions.
Prayers:
Praise of the Six-Armed Lord
HUM!
NYUR-DZA CHAN-RA-ZIK-LA CH’AK TS’AL-LO
ZHAP-DUP-D’ANG-CHA VINAYAKA NAN
NAK-PO CH’EN-PO TAK-G’I SHAM-T’AP CHAN
CH’AK-DR’UK DRUL-GY’I GYAN-GY’I NAM-PAR GYANQuick-acting Avalokita, homage to you!
Wearing anklets, you trample Ganesa.
Mahakala, you wear a tiger-skin loincloth
Fully adorned with snake-ornaments on your six arms.YA-PA DR’I-G’UK B’AR-WA TR’ENG-WA DZIN
T’A-MA DAMARU-NI DD’AK-TU TR’OL
YON-PA T’O-PA D’ANG-NI DUNG TSE-SUM
D’E-ZHIN ZHAK-PA ZUNG-NA CH’ING-WAR J’EThe (first) right holds a triku (chopping-knife), the middle a mala,
The last plays violently a damaru;
The left hold a skull-cup, and a three-pronged lance,
And likewise a noose, which serves for tying up.DR’AK-POI ZHAL-NI CH’E-WA NAM-PAR TSIK
CHAN-SUM DR’AK-PO U’TRA GY’EN-D’U BAR
TRAL-WAR SINDHURA-YI LEK-PAR J’UK
CHI-WOR MI-KYO GYAL-POI GYA-TAP TANYour wrathful mouth completely bares its fangs
Your three eyes are fierce. The hair of your head blazes upward.
Your forehead is properly anointed with red lead.
On your crown, Aksobhya’s royal presence is fixed.TR’AK-DZAK MI-GO NGA-CHUI DO-SHAL CHAN
RIN-CH’EN T’O-KAM NGA-YI U-LA GYAN
SHING-LA J’ON-NA TOR-MA LEN-DZA-PAI
PAL-DAN CH’AK-DR’UK-PA-LA CH’AK-TS’AL TOYou wear a great necklace of fifty men ‘s heads, dripping blood.
On your crown, you’re adorned with five dry, jeweled skulls.
You come from your tree and accept our torma offering,
Glorious Six-Armed – homage and praise to you!SANG-GYA TAN-PA NYAN-PO SUNG-WA-D’ANG
KON-CH’OK U-P’ANG NYAN-PO TO-PA-D’ANG
DAK-CHAK PON-LOP K’OR-D’ANG CHA-NAM-KYI
KYEN-NGAN B’AR-CH’A T’AM-CHA ZHI-WA-D’ANG
CHI-DO NGO-DR’UP NYUR-D’U TSAL-D’U SOL!Sternly protect the Doctrine of the Buddha!
Sternly praise the height of power of the Jewels!
For us – teachers, disciples and entourage –
Please quell all bad conditions and obstructions,
And grant us quickly whatever siddhis we wish!MANTRA:
OM BENZA NARA TRIM TRIM HUNG HUNG PHET PHET SOHA
Six-Armed Mahakala in the form commonly practiced in the Shangpa Kagyu tradition
Six-Armed Mahakala as he is practiced in the Gelugpa tradition. Note he stands in the warrior pose compared to the Shangpa Kagyu form in which he stands straight.
Six-Armed Mahakala
Six-Armed Mahakala
Six-Armed Mahakala
Kalarupa
Kalarupa – an emanation of Manjushri
Alternate names: Shinje Chogyal (Tibetan), Yama Dharmaraja (Sanskrit), Black Karma Yama.
Status: Emanation of Manjushri.
Tradition: Gelug.
Known to protect: Special Protector of the Yamantaka Tantras, one of the three principal protectors of the Gelug tradition & protector of the Small Scope of Lam Rim.
Description: Kalarupa is found throughout all the Kagyu, Sakya and Gelug traditions as a special protector associated with the Vajrabhairava Yamantaka Tantras. He is generally said to be the protector that Lama Tsongkhapa chose for the Gelugpa lineage, and as such is practiced throughout all Gelugpa monasteries and institutions, including at Kechara House. He is depicted with his consort Chamundi.
As the protector of the Small Scope of Lam Rim, Kalarupa is the protector of those who observe the law of karma, or cause and effect in their spiritual practice, as he observes both their wholesome and unwholesome actions. Similar to the roles of other Dharma protectors who guard specific teachings, Kalarupa protects Yamantaka practitioners from obstacles arising from their own karma. In addition he assists by creating conducive conditions for the practice of Yamantaka, in order for practitioners to gain high realisations and ultimately enlightenment. This role also includes to protect the teachings from being lost or abused.
You can sponsor a Kalarupa Puja which will be conducted by Kechara Puja House here.
Physical attributes: Kalarupa is dark blue in colour with the fierce head of a buffalo that has very sharp horns. He has three round blood-shot eyes, and his mouth is open revealing razor sharp teeth. In his right hand he holds upraised a bone club which has a skull at the top. In his left hand he holds a lasso.
He is adorned with a crown of five skulls and bone ornaments, and a garland of fifty fleshly severed heads. He is in a wrathful warrior pose, standing on top of a bull. He is accompanied by his consort Chamundi who is also dark blue in colour. In her right hand she holds aloft a trident and in her left hand she holds a skull-cup filled with blood. She wears adornments similar to Kalarupa. Both are do not wear clothes, save for their ornaments.
The buffalo stamps on a lifeless human corpse, which signifies overcoming enemies, obstacles and delusions. This rests on a sun disc symbolising Kalarupa’s attainment of the understanding of emptiness. Kalarupa and consort are surrounded by blazing wisdom fire, which burns up obstacles caused by our karma and delusions.
Prayer:
Praise To The Dharma-King Kalarupa
HUM
Kalarupa, splendid, fierce in form!
A string of human heads, mouths dripping blood
Hangs from your shoulders; destroyer of the pride
Of irresistible Mara-hosts, I praise you!With vajra song, making great uproar,
I offer a torma, complete in all its parts
Tea and liquor offerings, foes’ minced flesh
And fish, adorned with oceans of blood and fat.The worst of enemies who harms the
Doctrine Of the Tathagatha, you smash to dust!
From now on, you destroy for us the yogins,
The fears of sickness, age and death – I praise you!Showing your fangs, as dazzling white as Venus,
Your eyes, destroying enemies, dart like lightning,
As with your pores blazing like the great fire
At time’s end you burn all demon-hosts – I praise you!Lord of all Mamos, such as Chamundi
Possessed of effulgent splendour like sunlight
When you shout “DZA” to accomplish Divine Activities
You conquer fox-like hindering demons – I praise you!All demons keep you on their heads like a hat
Your angry, buffalo-demon’s mouth gapes open
And shakes the great earth, screaming, rattling & buzzing
Wielder of skull-club born from YA, I praise you!Attendants mounted on buffaloes sharp of horns
And hoof, others on dusty whirlwinds, such
As Shakali and Shinje-Bebma – a retinue
Of demons of the three worlds – surround you, I praise you!O splendid-virtued, forcefully laughing, “HA HA”!
Accept the offerings, ARGHAM and the rest,
And incessantly carry out the promise
You swore before the glorious Yamantaka!MANTRA:
OM KALARUPA HUNG PHET
Kalarupa
Kalarupa
Kalarupa
Three Forms of Kalarupa – Inner, Outer and Secret. Click on image to enlarge or for more high resolution thangka downloads click here.
Vaishravana
Vaishravana – Buddha of Wealth & Gaurdian of the North
Alternate names: Namtose (Tibetan).
Status: Buddha of Wealth and Guardian King of the North.
Tradition: All traditions.
Known to protect: Buddha Shakyamuni’s Vinaya teachings & special protector of the Medium Scope of Lam Rim.
Description: Within the Gelug tradition, Vaishravana appears twice in the Gelug Refuge tree, but in different forms. In his standing form he appears as one of the Four Heavenly Kings. He is the guardian of the North, living on the northern slope of Mount Meru, protecting the heavens from attack from the Asuras (demi-gods). In this form he is also the King of all the Yaksha beings, with a Naga princess for a consort. As with the rest of the Four Heavenly Kings, he swore and oath to Buddha Shakyamuni to protect the Buddha, the Dharma and those who follow the Buddhist path of practice. He is also considered to be the chief of the Four Heavenly Kings and is commonly portrayed on the walls of monasteries and temples to safe guard from obstacles and interferences.
In the form where he is riding a lion, Namtose is included in the Refuge tree as a wisdom protector, demonstrating his actual enlightened nature. In this form he is both protector and a Buddha of wealth. As the protector the Medium Scope of the Lam Rim, he protects those who practice ethical purity through keeping their various types of vows, especially those who hold their Vinaya or monastic vows.
You can sponsor a Vaishravana Puja here.
Physical attributes: Vaishravana has one face with a very stern expression, with wide and round eyes. He has bushy eyebrows and a beard. Usually he is not shown with his mouth open, because his breath is harmful to others, therefore he keeps his mouth tightly closed. His body is a rich golden colour.
He adorned like an ancient warrior-king, wearing flowing garments, adorned with a jewelled five pronged crown, necklace, bracelets, anklets and gold earrings. The five prongs of his crown symbolise the Five Dhyani Buddhas. He wears trousers and boots similar in style to those from Mongolia. Above this he wears a golden coat of amour and the green scarf of a bodhisattva.
His right hand holds a victory banner as a symbol of his sovereignty, while his left holds a mongoose, commonly associated with good fortune in ancient India. This mongoose spits jewels symbolising his capacity as a Buddha of both spiritual and material wealth, similar to Dzambala. He rides a snow lion.
Prayers:
Praise to Vaishravana
HUM
MIG JIG SENG GEI DAN TENG NA
PHA LA JUNG WAI GON PO NI
NGAL SO GE WA TOB PO CHHE
SA GYA WANG CHHUG KHYO LA DUHum
The protector arisen from (the syllable) VAI
Upon a fearless lion seat
Is resting, virtuous and powerful.
I bow to you, the lord of the eight stages.TSUN MO ZHI DANG SA ZHI DANG
KHYA PAR LA DRUB NO JIN GYA
NOR TER WA YI LU CHHEN GYA
LHA SIN DE GYA KHOR CHA LA
CHHO CHING TO DE CHHAG KYANG TSHAL
DRA GEG MA LU ZHOM PA DANG
JOR PAI LONG CHO PHHUN TSHOG SHING
DO GU YI ZHING DRUB PA DANG
ZHAN DON LHUN GYI DRUB PAR DZOTo you four princesses, four princes,
Eight harm-giving yakshas who do special tasks,
And eight great wealth-granting nagas, along with
You retinue of eight classes of gods and cannibals,
I make offering and prostration.
Destroy my enemies and hindrances without exception,
Bring about perfect enjoyment of wealth,
Fulfil my desires as I wish, and
Spontaneously achieve the welfare of others.MANTRA:
OM VAISHRAVANA YE SOHA
Vaishravana
Vaishravana
Vaishravana
Vaishravana
Pehar
The oath-bound Pehar
Alternate names: Gyalpo Pehar (Tibetan), Nechung (Tibetan), Dorje Dragden (Tibetan).
Status: Oath-bound Gyalpo spirit.
Tradition: Nyingma & Gelug.
Known to protect: Special Protector of Samye Monastery & installed as a State Protector by His Holiness the Great 5th Dalai Lama.
Description: Pehar was a non-native Gyalpo spirit who resided in Tibet when Guru Rinpoche arrived from India. Guru Rinpoche subdued Pehar, binding him by oath to protect the Dharma at its practitioners. He installed Pehar as the special protector of Samye, the first monastery established in Tibet. Guru Rinpoche also subdued many other Gyalpo spirits and put them under the control of Pehar.
During the time of His Holiness the Great 5th Dalai Lama, Pehar was installed as one of the State Protectors of the Tibetan government. Pehar will take trance in a qualified oracle (known as the Nechung Oracle) to give pronouncements, advice and blessings to the Tibetan government. Hence, Pehar is also commonly known as Nechung. Traditionally this is done on an annual basis, in front of the Dalai Lama, or as and when his assistance is needed.
Pehar actually has five main forms, of his body, speech, mind, qualities and activities. These are known as Monbu Putra, Dra Lha Kye Chigbu, Gya Jin, Shing Cha Chen and Pehar, respectively. The deity that takes trance of the Nechung Oracle is actually an emanation of Dra Lha Kye Chigbu, the speech aspect, known as Dorje Dragden.
Physical attributes: Pehar is white in colour and has three faces. His right face is blue, his central face is white and his left is red. Each face is grimacing, with mouth open baring fangs, with three round and bulging eyes. He has six arms. His primary left hand holds a bow, and his primary right hands holds an arrow drawn on the string of the bow, ready to fire. In his lower right hand he holds a sword and in his lower left hand he holds a stick. In his upper right arm he holds a stick with a taming hook and his upper left hand holds a knife. He wears a tiger skin loin cloth and a round domed traveling hat. He is adorned with various ornaments including necklace, bracelets and anklets. He sits upon a snow lion with a green mane in the middle of sea of blood. He is surrounded by blazing fire.
Prayer:
“In former times at Glorious Red Rock,
Acharya Padmasambhava, inviting the profound vast protector,
Had bound by an oath as the entrusted steward of all Dharma Establishments;
To Pehar I bow.”
– Nyingma praise.
Since Pehar is an oath-bound Dharma protector, it is not advisable to propitiate him without the appropriate permission and teachings from a qualified guru.
Pehar
Pehar
Pehar
Pehar
Four Important Questions
In light of the information shared on various Dharma protectors, I would like to take the opportunity to clarify four questions commonly asked regarding the Dharma protector Dorje Shugden, who is practiced and relied on throughout the Gelug school of Buddhism and the Kechara organisation.
Dorje Shugden’s form is wrathful. Isn’t this proof that he is a demon or spirit?
Some people mistakenly consider Dorje Shugden to be either a demon or spirit due to his wrathful form (riding a snow lion, carrying a sword and taming hook, etc). This does not make sense when taking into consideration the majority of other Dharma protectors, who similarly have wrathful forms. For example, the wrath of Dharma protectors such as Dorje Shugden is represented in their red and bulging eyes. These protuberant eyes do not arise from anger or evil but due to an abundance of welled up compassion. From this post alone, we can even see that some are even more wrathful in form compared to Dorje Shugden. These include Rahula, who has nine heads and the serpentine body of a Naga and Palden Lhamo who gnaws on a human corpse in her mouth.
This wrath, as mentioned in the introduction, is symbolic of the quality of extreme compassion that enlightened beings have for sentient beings. The analogy mentioned is of a mother scolding her child for doing something that can cause harm, for example playing with fire. This wrathful form is therefore due to their extreme compassion to assist and benefit sentient beings.
When people label Dorje Shugden as a demon due to his form, they are (a) ignoring the form of the majority of other Dharma protectors and (b) limiting the activities of the Buddhas by imposing their own projections. Within Buddhist teachings we are taught not to let our projections, or our expectations of how we think things should be, to cloud our judgement and mind. By judging Dorje Shugden purely on his physical features, we are limiting our understanding of the compassion of the Buddhas. Manjushri, the Buddha of wisdom has indescribable compassion for sentient beings and due to this emanated as Dorje Shugden in order to benefit us. This is similar to Saraswati emanating as Palden Lhamo, Avalokiteshvara emanating as Mahakala Bernagchen, Tara emanating as Ekajati or even Vajrayogini emanating as Achi Chokyi Drolma. The enlightened beings are constantly emanating in various forms to benefit beings. This can even be applied to yidam (meditational) deities as well. For example the well-known Yamantaka is very wrathful and even has a buffalo head.
The fact is, that even though Dorje Shugden’s form can be seen as wrathful, there are many more Dharma protectors and even yidams who are wrathful. The claim is not made that they are demons or spirits, therefore it does not make sense to label Dorje Shugden as such based on his wrathful appearance.
Dorje Shugden has violent imagery in his prayers, doesn’t this make him evil?
As explained above, the expression of wrath or violence within Tibetan Buddhism does not necessarily denote good or evil. Rather, in the case of enlightened beings, it is an expression of the love and extreme compassion that they have for us. The practice of Dorje Shugden is just one example with an entire corpus of practices that include such violent imagery. Thus it does not make sense to label Dorje Shugden as evil in light of all other Dharma protector practices.
In fact violence within prayers is characteristic of all Dharma protector practices. It is through this very violence, if we understand its meaning, that we can see the truly compassionate nature of the enlightened beings who appear as Dharma protectors. This violence can be explained in two ways. The first is in relation to the speed in which the Dharma protectors can aid practitioners as mentioned in the introduction. The second is because of our own karma. Since the obstacles we encounter in life are due to karma which can be very heavy, we propitiate the Dharma protectors to help overcome this karma, and to do so quickly and effectively, this needs to manifest as violent in nature. For example if you are walking in the jungle but your way is covered with branches, plants and the like, you do not pick at the plants one by one to make room to pass, but you use a knife to cut away the undergrowth so that you can proceed. This is why Dharma protector practices include violence. This is also a reason why Dharma protectors manifest in wrathful forms too. For example many are seen wearing wrathful ornaments or the clothes of a general, such as Namtose. This is because protectors ‘go to war’ with our karma in order to benefit us on our spiritual journey.
The meaning of this violence within Dharma protector practice has been explained before by His Eminence 25th Tsem Rinpoche in his commentary to the Trakze Dorje Shugden practice. This practice is extremely wrathful in nature, and as such is beneficial to assist practitioners in the dire circumstances such affliction from spirit harm and black magic.
Why do you practice Dorje Shugden when he is sectarian? He only protects Gelug practitioners.
As seen from the information above, Dharma protectors have a specific function such as protecting a particular lineage, or certain teachings. For example Dorje Legba is only known to protect the terma teachings, not other teachings. Similarly Dorje Shugden arose to protect the teachings of Lama Tsongkhapa. This however does not make him sectarian. This is clearly evident because he is an enlightened being. As such he views all sentient beings equally with love and compassion. Anybody who prayers to Dorje Shugden will benefit from his practice.
Protectors can arise in order to protect certain lineages such as Achi Chokyi Drolma, who protects the Drikung Kagyu lineage as a whole and Mahakala Bernagchen the Karma Kagyu. They do this because the teachings within these lineages can have a very real benefit in people’s lives, lead them to high attainments and even enlightenment. In other cases protectors can arise in order to protect very specific teachings, such as Dorje Shugden protecting the teachings of Lama Tsongkhapa, Ekajati protecting the terma teachings, or Six-armed Mahakala who protects those practicing the Highest Scope of the Lam Rim. For Vajrayogini practitioners, Citipati is taken as their special protector.
The claim that Dorje Shugden is sectarian because he only protects one lineage is therefore biased and bigoted. All Dharma protectors protect something but they are not all labelled as sectarian. The very fact that these beings protect the various lineages and teachings shows that they are all equally beneficial to spiritual development. If we were to label Dorje Shugden as sectarian, logically, we would need to label all Dharma protectors as sectarian, and ignore the fact that some Dharma protectors are the emanations of the enlightened beings who have perfect equanimity for all sentient beings.
Dorje Shugden is wealth god. Why pray to him since praying for wealth will bind one further to samsara?
Dorje Shugden can be propitiated for wealth, especially as Gyenze who is his increase form. Gyenze can also be propitiated for much more such as the increase of life-span and merits. However, this ability is not only a part of Dorje Shugden’s practice but of all other Dharma Protectors. This ability is linked to the very function and nature of Dharma protector practice, which is (a) to eliminate obstacles and (b) to provide conducive conditions for spiritual practice.
Due to the circumstances of our human civilisation, providing conducive conditions for spiritual practice necessarily involves the accumulation of wealth to survive. Rather than focus on the actual method, which is the accumulation of wealth, we should think about the motivation behind this accumulation. It is for the furtherance of spiritual practice. Even in monasteries across all Tibetan Buddhist traditions, pujas are conducted to bring wealth and resources for the preservation and furtherance of the teachings leading to enlightenment.
This aspect is just one facet of Dharma protector practice. For example even Citipati is propitiated for the accumulation of wealth, especially in creating conducive conditions for the practice of Vajrayogini. This is even more apparent in the form of Namtose and his epithet of ‘Buddha of Wealth’. Namtose holds a jewel-spitting mongoose, clearly evidence of the fact that his practice can bestow wealth, whether this is outer (wealth) or inner (spiritual attainments).
Therefore this accumulation of wealth is for the higher purpose of spiritual development, rather the accumulation of wealth for samsaric reasons. In essence the practice of Dharma protectors, which includes Dorje Shugden, does not bind one further to samsara, but provides you with the necessary conditions and the great opportunity to practice the Dharma in order to transcend samsara altogether.
Conclusion
The practice of propitiating Dharma protectors exists throughout all traditions within Tibetan Buddhism. These beings, whether the holy emanations of the enlightened beings or mundane oath-bound deities, assist practitioners to create conducive conditions and eliminate obstacles facing both their worldly and spiritual lives. As we have seen, wrath plays an important roles in this as a method to overcome the negative karma that stops us from practicing the Dharma.
The claims laid against protectors, such as Dorje Shugden, must be viewed in relation to the entire pantheon of Dharma protectors, the reasons for their various forms and their practices. It is too often the case, that one can have a mistaken understanding of something. As Buddhists, who follow the logical system of analysis as expounded by the historical Buddha Shakyamuni, we shouldn’t take these claims on face value. Instead we need to analyse these claims in relations to Dharma protectors as a whole.
As we have seen, Dharma protectors, some of whom are emanations of enlightened beings can manifest in wrathful forms due to their extreme compassion. They emanate as Dharma protectors for the preservation of lineages or certain teachings which contain methods that lead practitioners out of samsara and therefore their suffering. Certain claims made against Dharma protectors must be understood from a much larger perspective in order to understand the true benefit of their practice.
May the Dharma protectors mentioned in this post, continue to protect practitioners for a long time, helping them in their spiritual journey towards enlightenment!
Addendum
Information on unenlightened Dharma protectors has been provided here for educational purposes. We are often asked questions about unenlightened Dharma protectors and so wanted to share this information so that it is easily available for those that are interested. However, please remember that when you rely on unenlightened beings, they can cause you harm even though they are bound by oath. As they are not enlightened, their clairvoyance is limited. They can see that if you do a certain action now that it will work out well, and they have foresight into the future. However, this foresight is limited. For example, they can only see 10 years into the future, and for those 10 years they see that the action will be good. However, if you do as they advised, after 15 years perhaps this action will harm you. They did not know that it would harm you because they have limited abilities. So their harm is unintentional due to their limitations.
They may indeed be bound by high lamas, or their minds have been tamed, but you can still be harmed. Another way to look at this is if you rely on a fitness trainer who is not an expert, you can hurt your body, but this harm was unintentional. It is not like they were out to hurt you or not, but if you ask for their help, they will try to help you to the best of their ability. For example, if you ask a 10-year-old child if there is harm living near a radioactive building, they will not know and think there is nothing wrong. So, if you live near such a building, based on the advice of a 10-year-old child, you can potentially end up being very sick. The child did not want to harm you at all and did not think that the advice they gave was wrong because the child did not know. It was beyond their capabilities. However, if you asked a doctor he/she would have told you not to live there because it was dangerous.
On the other hand, enlightened protectors, whether in enlightened forms or worldly forms, have full omniscience and therefore have complete clairvoyance. They have no obstructions to see all happenings (phenomena) in the past, present and future, so can give us perfect advice.
The purpose of providing these prayers here are because there are thousands of people worshipping these deities and they are benevolent. However, one needs to understand how to worship them safely. After all, it was not us who created their deities. But since people do ask us about such deities, we take the time, energy, care and concern to write about them. You can ask unenlightened beings to help you, just like you would ask a friend to help you but you cannot rely on them as a Buddha. For this, you should rely on Buddha Shakyamuni and take refuge in him. Following his teachings, you can reach the enlightened state. For ordinary day to day help such as finding a job, having enough resources, and other such actions, you can ask oath-bound unenlightened deities for help without taking refuge in them. That is the key to practicing these deities.
For more interesting information:
- Gemu Goddess of Musuo
- Shangmo Dorje Putri – The Bamo of Sakya
- Sadred Yamdrok Yumtso Lake: the Abode of Goddess Dorje Geg Kyi Tso
- Kalarupa
- Various prayers to Dorje Shugden composed by His Holiness the Omniscient 10th Panchen Lama (download PDF)
- 700 Meet A Buddha
- Main Assistants of the Dharma King
- Largest Dorje Shugden in the World
- Floating Market: Dharma Sharing on Offerings
- Never Seen Before Footage of Dorje Shugden Oracles
- Fantastic Oracle Film
- All About Manjushri
- Discovering Yourself: A Teaching on Karma & Mindstream
- World’s largest Dorje Shugden Shrine
- 10 Holy Dorje Shugden Statues Around the World
- How My Protector Healed Me
- Dharma Protectors of Tibetan Buddhism
- Panchen Lama’s Dorje Shugden Puja Text
- Palden Lhamo
- Nechung – The Retiring Devil of Tibet
- The Spirit Nyatrul: Magic, Mischief and Misery
- Methar of Tengyeling Monastery
- Dorje Shugden Category
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Many Dharma practitioners rely on Dharma protectors when they seek protection . Dharma protectors play various roles in different aspects of Buddhism . The practice of Dharma protectors has evolved through a long history in India and Tibet. In all traditions of Tibetan Buddhism history, various forceful spirits were tamed by great figures like Guru Rinpoche to become protectors of Buddhism. The purpose of this Dharma Protector practice is to remove obstacles and gather all favourable conditions for their spiritual practice. Within the Nyingma tradition they have Rahula as one of Dharma protectors, Ekajati as the main protector of the Dzogchen teachings while Dorje Shugden is Gelupa Dharma protector and there so many others dharma protectors been practice. Each of the wrathful forms of each protectors varies , depicting their believed willingness to defend and guard practitioners from dangers and enemies. Dharma protectors has benefited countless of sentient beings , granting protection wisdom, material needs and so forth.
Thank you Rinpoche and Pastor Niral for this knowledgeable post.
There are two types of Dharma protectors, the enlightened and the unenlightened. The enlightened Dharma protectors are protectors such as Dorje Shugden, Palden Lhamo, Kalarupa, etc. The unenlightened Dharma protectors include Pehar, Methar, etc. The enlightened Dharma protectors are the emanations of Buddhas and the unenlightened Dharma protectors are beings subdued by the high lamas.
It is safe for us to propitiate an enlightened Dharma protector such as Dorje Shugden because he is an emanation of Buddha Manjushri who is enlightened in nature. An enlightened being will not harm the practitioners, they don’t have negative emotions or qualities. If we rely on Dorje Shugden, he will give us protection and help us to remove our obstacles.
The Tibetan leadership and many people who are not familiar with Dorje Shugden claim that Dorje Shugden is an evil spirit. This is not true at all. If Dorje Shugden is an evil spirit, high lamas can perform special rituals to subdue him but why is that no one is doing that? A spirit cannot be more powerful than a Buddha. The only reason Dorje Shugden cannot be subdued is that he is also a Buddha! Therefore, it is very safe to practice Dorje Shugden.
Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
“The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden” blog post which was published June 8, 2018 already has exactly at the moment 152,744 views!! Over 150k views!!! Amazing!! The views will keep growing as time elapses of course.
This indicates many Bhutanse and Buddhists around the world will now know that Dorje Shugden is connected to Bhutan and their Kagyu Lineage. Dorje Shugden was promoted by the highest lama of Bhutan namely the 4th Zhabdrung Rinpoche himself. So Dorje Shugden will help and protect anyone and is not sectarian as they accuse him to be. People in the Kagyu school of Buddhism also practised Dorje Shugden and Dorje Shugden assisted them lovingly. Dorje Shugden being an emanation of Manjushri will help anyone who calls upon him regardless of their background and religion.
Good job to our writers, researchers, editors, technical team, supporting team and Kechara people who promoted this blog post on social media. Now more will come to understand how pervasive Dorje Shugden is in all the lineages of Tibetan Buddhism although the Tibetan leadership in-exile tries to hide this truth. Thank you everyone for promoting Dorje Shugden to benefit many. We were all very harmonious before the unethical ban against Dorje Shugden practitioners. Since the inception of the ban in 1996, there has been no benefits and instead so much disharmony among Tibetan Buddhists around the world. Many hundreds have spoken up about this point where we want harmony back. There should never be a ban against any spiritual practice.
Tsem Rinpoche
Blog post- https://www.tsemrinpoche.com/?p=160863
—
于2018年6月8日发表的《不丹国第四世夏仲仁波切与多杰雄登》的博文至今已经有 152,744次的浏览量！！也就是超过了15万次的浏览量！！这个数字肯定还会随着时间而增长。
这表示很多不丹人和全世界的佛教徒现在已经知道了多杰雄登和不丹以及他们的噶举派传承是有紧密联系的。多杰雄登是被不丹的最高级别的喇嘛夏仲仁波切本身所推崇的。这显示了多杰雄登是会帮助和保护任何人的，而祂不是像他人所指控那样的充满宗派主义。佛教的噶举派的修行者也修持多杰雄登，而多杰雄登也很怀爱地帮助他们。多杰雄登是文殊菩萨的化身，祂将无视任何宗教和背景地去帮助任何召唤祈请祂的人们。
我们的写作、搜集资料，编辑、技术、辅助等的人员们和推广这篇博文的克切拉人们，你们做得好！虽然流亡藏人领袖们尝试掩盖事实，但现在更多的人将了解到多杰雄登在所有藏传佛教的传承中是多么的普及了。感谢大家努力推广多杰雄登以造福大众。在这个不道德的多杰雄登禁令出现之前，我们都是很和谐融洽的。自从禁令在1996年开始之后，它为全世界的藏传佛教徒没有带来任何利益，而只有更多的不和谐。成千上万的人已经对该禁令发声，要求重建和谐。对于任何心灵修行，是从来就不该有任何禁令的。
詹杜固仁波切
博文网址: https://www.tsemrinpoche.com/l/cn/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-cn.html
His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.
Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.
The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.
May Dagom Rinpoche’s current incarnation live a very long life.
Tsem Rinpoche
https://www.tsemrinpoche.com
YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo
Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]
_____
尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.
Tsem Rinpoche
(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)
每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。
詹杜固仁波切
（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）
Thank you very much for this article, it helped me see many things. Firstly just because Dorje Shugden is wrathful looking does not mean, he is evil, many other enlightened protectors have wrathful and one could also say scary looking.
Dorje Shugden arose to specifically protect Tsongkhapa’s teachings, pertaining to Nagarjuna’s view, that is not a sign that he is sectarian. There are other protectors that protect other lineages, they are not deemed sectarian in nature.
Protectors help us to receive the help that we need, not just about getting what we want. And the help they render is to help us develop spiritually and not as an end to itself.
From this article, i have learned that Dorje Shugden is an enlighten protector that protect the practitioners’s spiritual path using many skillful methods. E.g: practitioner can pray to Dorje Shugden for wealth. Through this skillful mean, Dorje Shugden create a conducive condition for the practitioner to purify karma and have chances to collect merits.
I have also learned that it is very bias to say Dorje Shugden is sectarian. IF we look at other sec of protector, they are also only protect their lineage.
Dorje Shugden’s prayer is not violent if we compare to other protector’s prayers. In fact, through is “wrathful” visualization of prayer, it help us to clear our negative karma much faster.
Thus, it is important to look at other protector before we believe what the CTA trying to picture Dorje Shugden as “bad guy”
A Daily Request for Wealth, Peace and Protection
Composed by H.E. Tsem Rinpoche
In the heavens there are myriad manifestations of the divine. All those manifestations specifically show us different aspects of divinity in order to be of benefit to all living beings. All the rupakaya forms of the divine have compassion, skillful means and wisdom. We invoke upon them whether we are happy, sad, down, lost, fulfilled, confused, empty, and during the whole range of emotions we constantly experience due to an untrained mind.
Understanding our nature, Great Wisdom Being Dorje Shugden, therefore all the more so, please hold us close to your bosom as an only child to a parent.
Though the manifestations of the divine need no offerings and gifts from us, we offer you supreme Manjushri Dorje Shugden a libation of tea, incense and mantras, in order to ask you to bless us, to be a part of our lives, to abide in our dwellings and to give us signs, omens and portents of both good and bad. When the negative arises, quell them immediately. Please increase the positive for my weary and worn mind as I lay my hopes in you.
When difficulties, problems and confusion arise, we ask you, who is but the culmination of all that is powerful, holy and omniscient to bless myself, family, loved ones, environment and even my pets. May I see wisdom, find hope, and be at peace.
I request you, O Divine Bhagavān Dorje Shugden, who wears a round dome hat and the three robes of a saffroned bhikshu, who wields a sword of liberty, justice and wisdom and clutches a wish-fulfilling jewel, who rides on a supreme lion of subjugation of all that is negative, to fulfill my wishes. I understand my wishes may not be the best, so I surrender to your wisdom for the outcome though it may not be what I have in mind. Please bless myself and everyone that we may enter into the supreme city of liberation.
Great Bhagavān Dorje Shugden, I request you sincerely from my heart to be a part of my life, bless my home, and grant me wisdom, solace and comfort, that I might be of service to others without agenda, and that I may focus out onto others and not be fixated on myself, creating more problems for all that I hold dear.
Bless me to become kinder, wiser, more compassionate, tolerant and very forgiving to all those who hurt and love me. In order to become close to you, Dorje Shugden, we must surrender the banal. We must abandon fixed views, projections and rigidity. Lastly, in my final moment when I leave this plane of existence, only the positive actions I have done will matter as everything and everyone will be left behind. Let me realise this and act upon this now! At this crucial moment, please may I have a vision of yourself, the powerful and merciful Dorje Shugden, to take me to where I may course in the sky to continue my journey of spiritual waxing.
I offer you saffron-coloured tea and my faith to fulfill my prayers and gain siddhis. By reciting your mantra, may healing, peace, love, long life, protection and perfect view of sunyata arise.
Mantra of fulfillment, peace and wisdom:
OM BENZA WIKI BITANA SOHA
(It is good to recite this mantra daily as much as you like or your timing allows.)
I dedicate this supreme heartfelt prayer to the all-knowing Celestial and Supreme Protector Dorje Shugden, that I may quickly become a being of light, compassion, love and enlightenment.
Please play the audio included here to follow along with the prayer.
OR
Follow on youtube: https://www.youtube.com/watch?v=9-OSudd323A
For more information, go to: https://www.tsemrinpoche.com/?p=61394
https://video.tsemtulku.com/chat-videos/chat-1538813324.mp4
Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.
Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)
Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.
https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be
Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)
In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.
https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be
For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html
His Holiness the 10th Panchen Lama
Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.
After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.
The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.
At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.
His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.
Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.
Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.
The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.
See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb
For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
Regarding Goddess Yudroma and her oracle in Dharamsala
1. I have met this oracle several times in Dharamsala. She gives very accurate predictions. I have experienced this myself.
2. She is a gentle Yudroma goddess riding on a horse and she is white in color and takes trance quite easily in this official oracle lady that lived in Dharamsala. When you go meet her, you have to bring milk and yogurt. She takes 7 sips of the milk when she first arrives and recites a host of prayers before we can consult her. We have the honor to offer her the milk to gather affinity with her.
3. She, the oracle lady became well known as over several decades ago, a western hiker was lost in the Dharamsala hills. The goddess was consulted via this oracle and Yudroma then correctly told them where to find the hiker and the hiker was found and life saved. After that she became very well known in Dharamsala.
4. Yudroma the goddess is one of the main protectors of the Gelug Gyuto Tantric Monastery in Dharamsala. They have relied on her for hundreds of years since Tibet. The monks often ask the lady oracle to take trance and through her consult Yudroma.
5. She would be pleased in this video because people are helping Gyuto Monastery, her dominion. Perhaps she is the one that brought the Australian sponsors to help in the first place in her own mystical methods.
6. She is also the protector of Gungru khangtsen in Drepung Gomang monastery in South India.
7. Sadly this lady oracle has passed away and I guess people are perhaps waiting for a new oracle to be chosen by the Yudroma goddess. Haven’t heard anything yet. How lovely this lady served the goddess, monks and monasteries and public through taking trance her whole life. So virtuous of a job. Her body was used to benefit thousands in her lifetime and serve the sangha.
Exciting.
I like oracles because humans can meet the gods directly.
Tsem Rinpoche
https://video.tsemtulku.com/videouploads/comment-1532845550.mp4
(I have attached a video of her taking trance as well as This is Goddess Yudroma thangka photo. This is a picture of the actual thangka that belonged to the oracle in the video. I got her permission to take this picture when I visited her. The Yudroma thangka was hanging in the room where the oracle takes trance in her house. Thanks. TR)
Amazing post!!!!!
Dear friends, For months we have been working on this BEAUTIFUL and meaningful mural in Kathmandu, Nepal. Please click here to enjoy the many stunning pictures of this mural: https://bit.ly/2LgOj8J
Tsem Rinpoche
Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche
Here we see a Bhutanese woman confirming that His Holiness the 4th Zhabdrung Rinpoche wrote prayers to Dorje Shugden. At first people did not believe that Zhabdrung Rinpoche actually composed the prayers, but people went to check with their monastic authorities, and they confirmed that the prayers were real. Before this, she had vehemently said that there were no such prayers and that she would go to check and then prove that the prayers were false. She must have gone to check and ask about Zhabdrung Rinpoche’s prayers to Dorje Shugden. As we said, the prayers are real but she still cannot accept the fact, even with all the proof.
Some Bhutanese feel like they cannot openly acknowledge that the article on Zhabdrung Rinpoche’s composition of prayers to Dorje Shugden is true, because it would mean that the Je Khenpo and Bhutanese sold and betrayed their own lineage. So even though they now admit that they prayers are real, they keep saying that he is just a minor deity and in any case, the Je Khenpo banned the practice. But if Dorje Shugden was just a minor deity, why would both Zhabdrung Rinpoche and Drubwang Tenzin Zangpo have composed such extensive prayers to Dorje Shugden? If Bhutan’s founding fathers like Zhabdrung Rinpoche promoted the practice of Dorje Shugden, why is someone like the Je Khenpo, whose position was originally created by the 1st Zhabdrung Rinpoche, banning the practice? Why do they want to go against what Zhabdrung Rinpoche did? If they do that, why do not they ban the entire country of Bhutan, because he founded that too.
They also claim that thangkas of Zhabdrung Rinpoche with Dorje Shugden are fake. However, there is no such thing as a fake thangka, because when someone has faith, they commission it, place it on their shrine and accept it. How can a thangka be fake when it has been individually commissioned? There is no rule or guideline what someone can or cannot put on a thangka. It is up to a person’s personal choice. That means there is no such thing as a fake thangka.
This woman came back on social media and confessed that the prayers are real. Even though she was still shocked, angry and dismayed, she told the truth. She could have kept quiet but she did not. Through all her debates and denials, she still had the honesty to leave a comment and admit that the prayers were real. When people can accept something, even though it may make them uncomfortable or angry, it means that they are practicing the Dharma. Dorje Shugden was practiced by the 4th Zhabdrung, and even though it may be an uncomfortable thought to some, it is clear and proven to be the case.
The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html
不丹国第四世夏仲仁波切与多杰雄登
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-chinese.html
འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-tibetan.html
Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.
Great message every Tibetan especially must read!
Thanks you Pastor Niral for the sharing!No doubt wrathful appearance of Dharma Protector are pretty scary. I still remember the 1st time when I saw the statue of Dorje Shugden stepping on a human, I was shock & think that maybe my housemate is practicing black magic or something evil..Haha!But after his explanation about Tibetan Buddhism, I begin to understand the real meaning of all these appearance actually is to help us overcome our negative karma. Now I begin to fall in love with Dharma Protector wrathful look,the more wrathful the better!
This is a very very CLEAR list of the popular Dharma Protectors in the Tibetan Pantheon and they are more wrathful than Dorje Shugden himself! How come no one ever calls them a demon? Of course not, they are not being banned.
What I am amazed is that there are many westerners who have NO CLUE as to what is going on or knows anything about Tibetan Buddhism and Dharma Protectors comes along and starts making snide remarks to put us down, boy that is really so silly. Goes to show how ignorant they are to follow like whatever is said to them before checking. It is not only embarrassing for them but it shows how much people can basically be biased and not even realise that their remarks are a violation of human rights freedom of religion, yet they keep on condemning other countries of human rights abuse and violations. Sounds very illogical to me.
Unfortunately, this is what we Shugden practitioners go through daily, we cannot even post on social media what we like and believe in freely without a negative remark. This is our reality. Fortunately, after pointing out some facts from this blog post, the person went completely quiet. I hope he/she would be smart enough to please investigate further and really please find out the truth and stop judging and discriminating others for their religious choice, and then from there be at peace. Even if they choose to not accept Dorje Shugden is a Buddha, it is fine but at least behave like a decent human being.
A good comprehensive write-up on Dharma Protectors from the different schools of Tibetan Buddhism. One of the things I like about this blog is it features articles about other schools of Tibetan Buddhism, not just the Gelug lineage. This is such a good way for us to learn, understand and respect other’s faith and practices.
It is interesting to note that while it is accepted as a norm that unenlightened protectors are propitiated by other schools but enlightened Protector Dorje Shugden is deemed by some parties as controversial and its practitioners are being marginalised for their practice.
Through this write-up, it is clear that all the major schools of Tibetan Buddhism rely on different protectors. Hence, I do not understand why practitioners of Dorje Shugden are singled out as sectarian.
Thank you Pastor Niral for sharing this article about Dharma Protectors. It is good to learn and know about the various Dharma Protectors for our own knowledge. First of the few Dharma Protectors in this article needs initiation from a qualified master. Some of the Dharma Protectors in this article is oath-bound by Guru Rinpoche. Meaning to say they are unenlightened Dharma Protectors. It is best to practice from enlightened Dharma Protectors like Dorje Shugden and Setrap. But different practitioners have different practices and needs.
With folded palms,
Vivian
Dharma Protectors are very important for our practice as we can face a lot of obstacles and difficulties. When we have a Protector things will be smoother and it will be easier for us to practice. There are Dharma Protectors in every tradition and some look quite scary.
Dorje Shugden is the protector of the Gelug school but he will help everybody who requests his help sincerly. We even don’t need to be Buddhist to protected by Dorje Shugden. There is no doubt for me that Dorje Shugden is a fully enlightened being. I hope that everyone will be blessed by Dorje Shugden as we all need much help here in samsara. Thank you H.E. Tsem Rinpoche for giving us such a powerful practice.
Thank you Pastor Niral for the interesting information on different protectors with their prayers.
Buddhas comes in many forms, each form suit different individuals. Hence, Dharma extremely powerful and effective to free us from sufferings.
We have our own narrowed minds that always assume Buddha MUST be in peaceful form and the evil ones MUST be in wrathful form. Things happen for reasons, we should not be close minded and be stubborn.
Dorje Shugden, the powerful Dharma protector is definitely an enlightened being. If we really take time to study on him, read his stories and prayers, even though it’s wrathfull which seem violence, mentioning blood, bones, internal organs, killing, it’s for the sake of us! They are all representing ours negative karma and sufferings. We should say thank you to Dorje Shugden, if not then we should keep our mouth shut, because we do not want to study more about him but only condemn him due to narrowed minds.
Dharma protector wrathful look it might look scary but his function to protecting dharma to grow and remove obstacle for practitioner are undenileable. Just like the parent using wrath method to protecting children to get hurt. When i come across dharma protector, i always feel their kindness to preserve dharma. For example, Enligten protector Dorje Shugden have 5 emenation, so he able to help sentient being all kind of needs, free them from obstacle, collecting merit through their practice. What move me is their vow to protecting dharma, preserve the lineage to pass down to future generation. This show how dharma protector compassion and selflessly to protect practitioner.
Thank you for Pastor Niral to come out this article to gain more knowledge from different lineage protector.
This is a very informative article on Protector, it clearly stated the tradition, function and the origin of each protector. Dorje Shugden look wrathful? Seriously, among all the protectors, I felt that Dorje Shugden look the most gentle, the other protectors are even more scary than Dorje Shugden, so does that mean these 10 protectors are also devil?
Each tradition has their own protector practice, not only that, in fact, different monasteries has their own protector lineage too, so what does sectarian mean? Different protector being practiced by different lineage, so are they sectarian too?
I’m not sure about other protector, but before I was introduced to Dorje Shugden, I started with the practice of Setrap first, his prayer too contains violent imagery, so can we say Setrap is a Demon when everyone knows that he is the wrathful emanation of Amitabha Buddha.
Dorje Shugden has a wealth emanation, but at the same time, he also has the healing form, control form and subdue form, this 4 qualities clearly shows that he is an enlightened protector, his this very 4 qualities are here to help the practitioners.
If Dorje Shugden is really a demon, he will definitely not provide any aid in our spiritual practice. I trust the 10 protectors mentioned in this article, I trust Setrap and I trust Dorje Shugden, because I only see good things happened for the people who practiced them.
When I started to learn Buddhism which is at that time i were learning Mahayana Buddhism and peoples will call those people who donated a big sum of money as Dharma protectors. The reason given was those people given money to support the Dharma grow. And in Mahayana, they will not strong recommendation of protector teaching or practice. Until I came to Tibetan Buddhism, I started to learn that protector practice is also important in our daily practice, protector not only protect the Dharma, he will also arrange the conditions that are most conducive for our Dharma practice. For example, Dorje Shugden will bless our minds to help us transform difficult situations into the spiritual path. If we have strong faith in Dorje Shugden protector he will open our wisdom eyes enabling us always to make the right decisions especially during the Dharma degenerate time. That is why protector practice is important also.
Thank you for sharing this article and interesting to know others protectors also.
Thank you Pastor Niral, Martin and Pastor Antoinette for posting this article. It is indeed very interesting to know other Dharma protector from other lineage. And which Protector is the emanation of which Buddha. Yes, can be said all of the Protectors have one thing in common, they have wrathful look. But like Pastor Niral mentioned, wrathful is swiftness. All the Protectors is to guide us, protect us, and help us swiftly. Other than this, I am always given an example, like a mother scolds her kid who always repeat the same mistake. The mother is wrathful is because she loves her kid. She doesn’t want her kid to repeat the same mistake again and again. Sames goes to all the protectors, out of compassion, of course all the Protectors love their practitioners. And because they want to guide us and don’t want us to be diligent and don’t repeat our same mistake in our spiritual path, their wrathful look is to remind us not to repeat the same mistake and be diligent. I love my Protector Dorje Shugden. Dorje Shugden loves us too. I believe Dorje Shugden saw that his practitioners have to go through all the hardship because of the ban, the ban will be lifted soon _/\_
Sorry, typo “…because they want to guide us and “don’t” want us to be diligent….”
It should be “…because they want to guide us and “want” us to be diligent…”
It is fascinating to have article about Dharma Protectors especially the ones we do not necessarily know of. There are actually plenty more Dharma Protectors that isn’t written about in this article but I felt it is already informative enough for us to reap the benefit of reading it.
In my honest opinion, I felt the “scary” faces we see are just projections made by our very own mind, why deities and protectors are of fierce or wrathful figurines are merely symbolism and it was “designed” to combat our negativities hence it should be viewed positively instead. This is also why I am ever comfortable to accept Tibetan Buddhism because it is all explainable and with logic.
This wonderful article shows that wrath does not necessarily mean negative or evil. Research, understanding, knowledge give clarity to things we do not comprehend with our untrained mind.
I was very fortunate to have visited Trode Khangsar during my visit to Lhasa many years ago. I was visiting Tibet with some friends and we were guided to this holy chapel by a local Tibetan where we made butter lamp offering outside the chapel. Once inside, we were shown a Dorje Shugden thangka and were told it was a very old and blessed thangka. We had to be careful not to be seen entering and leaving the compounds of the chapel. This was how bad the ban on the practice of Dorje Shugden was and still is today. We were told stories of how people who refused to give up the practice were beaten up and stabbed with knives. Stories like how a local thangka painter was stabbed when he continued to take orders to paint Dorje Shugden. Fortunately the thangka painter survived the knife attack.
This is very sad. No matter what is the meaning that we attach to the deities or arguments related to the practices, violence must be condemned.
As thangka painters we believe that all traditional images are sacred and the artists must be respected for their passion and dedication towards thangka art.
Blessings.
If one were to ask me to choose from the list of protectors above, I believe that I will choose Dorje Shugden as my protector. Among all, Dorje Shugden looks the most ‘normal’ and I don’t find Him wrathful nor ‘scary’ like the others. And no matter what they look like, its their wisdom and compassion to help us that makes it important. Its like judging a book by its cover. Because of the many obstacles and negative karma, I totally believe in needing them to ‘help’ me on my spiritual path.
I believe that people who are anti Dorje Shugden and people who are misled, are just making excuses to say that Dorje Shugden is a ‘demon’. For eg. There are many of the protectors highlighted above, protect certain teachings or sect, but they are not considered as sectarian while Dorje Shugden is because He protect the Gelugs? Very illogical. Some of them are not even attained!
Every practice and teachings comes from a lineage. From one Guru to another until our Guru and down to us. If the practice is wrong, then what about all those who have practiced it way before us. If it is bad, then how did the practice last so long and through so many attained teachers?
Thanks a lot for sharing this articles. It does give a clear picture of what a protector all about and from different lineages. In a nut shell all protector has their own function and their wrathful appearance and violent imagery in their prayers are for compassionate reason. We should not judge just from what we see and feel but if we really want to know we should study it well to understand them. Generalise and being bias is not the way to learn. Dorje Shugden and other protectors have their own lineage and reason to manifest to help the people for their spiritual practice.
Thanks again for the insightful information on various protectors. It’s really interesting to learn about them.
Thank you Pastor Niral, Pastor Antoinette and Martin Chow for sharing this fascinating article. Now I have a clearer understanding of the different Dharma Protectors in various forms and their roles in helping us in our spiritual path. I have also learnt why Dharma Protectors appear in such wrathful forms. Tibetan Buddhism has opened my mind to so much knowledge. Every post that I read is a learning curve towards my Dharma practice.
It’s really interesting reading article that is related to our practices, like studying history. It gives much useful introduction of other Dharma Protectors from other sects, as well as the prayers and lineage. Thank you, Pastor Niral for sharing this article, Pastor Antoinette and Martin Chow for assisting.
What a refreshing change! ‘Suzy in Hawaii’ who clearly can think for herself and see beyond her own old prejudice discovers the goodness and beauty of the Dorje Shugden practice. What an uplifting account from an honest and spiritual person- https://www.youtube.com/watch?v=Vl-4lIwxph4&t=11s
Thank you Pastor Niral,Martin and Pastor Antoinette for the sharing.clear and understanding post of Dharma Protectors of Tibetan Buddhism.Its good knowledge to know of the lineage of Dharma Protectors.
Dharma protectors exists throughout all traditions within Tibetan Buddhism. Some of Dharma protectors whom are emanations of enlightened beings can manifest in wrathful forms due to their extreme compassion.
Our protector Dorje Shugden is one of them which have benefits us a lot.
The claims against Dorje Shugden, must be viewed and understand much larger perspective.
May the ban on Dorje Shugden be over soon,
This is a very insightful and interesting article. We can see the common elements that Dharma Protectors have, which is wrathful and with fierce expression. Thank you Pastor Niral,Martin and Pastor Antoinette for the sharing this great write up on Dharma Protectors
from different lineages.
Trode Khangsar Chapel in Lhasa, TibetOver 400 years ago a great and learned lama Tulku Drakpa Gyeltsen was famed in Mongolia, Tibet, Nepal and China for being very saintly and compassionate. He resided in his residence (Zimkhang Gongma Ladrang) in Drepung Monastery. His root guru was H.H. the Omniscient 4th Panchen Lama and his close dharma brother was the 5th Dalai Lama.
The 5th Dalai Lama and Tulku Drakpa Gyeltsen had a very close and dharmic relationship and often went to receive teachings together from the 4th Panchen Lama. They were close in age. They both became very learned and well known. During this time, the Dalai Lama was enthroned as a Dharma King of Tibet. But more people went to see Tulku Drakpa Gyeltsen for teachings, initiations and divinations. This made the attendants of the 5th Dalai Lama feel threatened that Tulku Drakpa Gyeltsen’s fame might usurp the power of the 5th Dalai Lama. So they had a khata forced down his throat. At that moment, Tulku Drakpa Gyeltsen dissolved his psychic winds and generated the wish to be a great guardian of Buddha and Tsongkapa’s teachings. As his consciousness dissolved, he entered ‘bardo’ as a dharma protector of the highest order (jikten depey sungma). Many signs were seen throughout Lhasa at this time and the earth was said to have shaken in Lhasa. This event was already predicted to Tulku Drakpa Gyeltsen’s previous incarnation when he was one of the 8 main disciples of Lord Tsongkapa the Supreme Master and he served Tsongkapa directly by building Gaden Monastery.
When the 5th Dalai Lama heard what his scheming and power-hungry attendants had done, he was very distressed. He was very sorry Tulku Drakpa Gyeltsen was murdered and dishonored as he was a great dharma master. The 5th Dalai Lama composed an apology to Tulku Drakpa Gyeltsen. In Lhasa, tens of thousands gathered for the cremation of Tulku Drakpa Gyeltsen’s holy body. During the cremation, the 5th Dalai Lama’s apology was read out at which flames spontaneously arose from the body of Tulku Drakpa Gyeltsen commencing the cremation. From the body, during cremation, a powerful whirlwind of smoke tunneled into the sky for all to see as this was an indication Tulku Drakpa Gyeltsen’s consciousness has arisen as the Dharma Protector Dorje Shugden. The Dharma Protector Setrap immediately recognized this new protector Dorje Shugden and ‘enthroned’ him as a powerful Dharma Protector in the realm of the Buddhas. From this, Setrap and Dorje Shugden are closely connected and very close working hand in hand always. After the cremation, the great 5th Dalai Lama built a Dorje Shugden chapel on the spot the cremation took place and named it Trode Khangsar. The 5th Dalai Lama commissioned the statue of Dorje Shugden in this chapel and had monks installed in the chapel to do continuous propitiations to Dorje Shugden. Trode Khangsar Chapel was a commemoration to Tulku Drakpa Gyeltsen who was wronged and also a celebration of his consciousness arising as the World Peace Peace Protector Dorje Shugden.
This Trode Khangsar Chapel still exists now in Lhasa where many make pilgrimages there. It is in good condition and was recently renovated. It is over 400 years old and a testimony to the respect the Great 5th Dalai Lama had to Tulku Drakpa Gyeltsen who arose as Dorje Shugden.
I have visited this holy chapel in Lhasa years back. I’ve never heard of it till I was in Lhasa and by chance, I was told about it which I was happy to visit. I could not find the place but strangely a bunch of pilgrims from Amdo told me they would show me how to get there in Lhasa.
This short video is a short clip of this holy Trode Khangsar Chapel in Lhasa today commemorating Dorje Shugden, built by the great 5th Dalai Lama. The great 5th Dalai Lama even composed a prayer to Dorje Shugden which is still available today and we can recite to invoke the blessings, protection, and assistance of World Peace Protector Dorje Shugden.
Tsem Rinpoche
Read more: Trode Khangsar – A 400-year-old Dorje Shugden Chapel in Lhasa
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/trode-khangsar-%E2%80%93-a-400-year-old-dorje-shugden-chapel-in-lhasa.html
Short video: https://www.youtube.com/watch?v=FTybDwTeLAM
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The 5th Dalai Lama’s Prayer to Dorje ShugdenHUM
Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place!
Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!
Samaya substances, offerings and torma, outer, inner and secret,
Favourite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!
Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!
Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!
From: http://www.dorjeshugden.org/practice/the-5th-dalai-lamas-prayer-to-dorje-shugden
Tibetan prayer from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html
First of all, i would like to Thanks to PNP, PHO, NIC and KFR team for the discussion, gain lots of knowledge.
I always explained to customers ( from KP ), why our protector look’s so wrathful one. My explanation is : If your children naughty, would you angry? If your children like to play water under the rains, will they get sicks? If yes, what would you do? Parents of course will angry to their children, right? But the motivations of angry is good or bad? Their answers ( of course good lah ). We want our children to be good and out from sicks mah..
So.. I told them ( KP customers ” parents ” ) same as our Protector too, Protector looks angry coz he want us to be good and not to a bad person.
Thank you Pastor Niral, for sharing with us other dharma protectors that are being propitiated outside of the Gelug Tradition. One of the thins I learnt from this article that it is not sectarian if a dharma protector arose to protect a particular lineage, type of teachings or even higher practices.
All dharma protectors help spiritual practitioners to have conducive conditions to they can practice and focus well on their spiritual pursuits. As with the many tantric and wrathful countenance of the Tibetan Buddhist protectors and yidams, perhaps what one should consider is not to be taken in by the appearance. Example not everyone who smiles and has a beautiful face, are kind and not everyone with not so pleasant countenance is harmful. We need to penetrate deeper than what we see just with our eyes.
Dear Pastor Niral,
It is true that in Tibetan Buddhism there is a lot of emphasis on Dharma Protectors. Most Dharma Protectors appear in wrathful forms of which you have eloquently explained why. Dharma Protectors whom each Vajrayana Buddhist choose to propitiate is the Guardian angel who helps him/her to travel his/her path with better ability to eventually reach enlightenment.
As such I would also like to mention that in other religions too there are guardian angels who will help the practitioners. Therefore it is my opinion that protectors for religious/spiritual practitioners are wonderful and compassionate beings.
Especially in the case of Kechara whose Protector is Dorje Shugden, a fully enlightened Buddha.
Thank you for such an informative post and I like to share it with all my friends on facebook.
Thank you Pastor Niral for the sharing on Dharma Protectors from different lineage.
This is an interesting article. We can see the common elements that a Dharma Protectors have, which is wrathful and with fierce expression.
Some might think that the protector practice is scar due to their expression, but if we understand buddhism further, the dharma protectors just manifested their compassion in the wrathful way. Their purpose is the same as Buddha, to assist us to achieve enlightenment and bodhicitta.
Some might use the point that Dorje Shugden practice is not a genuine practice as the Dorje Shugden Kangsol is very wrathful. But actually all the Dharma Protectors prayers are wrathful.
Thank you
very good article about dharma protectors .. Thank you Pastor Niral. _/\_
When you reflect upon it, the existence of enlightened Dharmapalas is a testament of great compassion at play. Knowing full well that we would have difficulties and distractions when it comes to Dharma practice, these enlightened beings manifest in various forms best suited to assist us. One of such is manner is by manifesting as Dharmapalas to primarily support our spiritual progress and practice. Since problems, afflictions and obstacles are a plenty to hamper spiritual progress in samsara, the Dharmapala practice allows for an avenue removal of such obstacles and also a support system to practice Dharma. It has been said to be akin to having a special friend who acts as a guardian angel to safeguard our spiritual path and our general wellbeing.
Even the physical forms in which they take are actually meant to benefit us. The wrathfulness stems from their urgency to bless and protect us (most likely since they can see what in store for us in the future if we don’t change and embrace Dharma). The wrath of Dharmapalas is also a representation of the swiftness in which they can deliver their assistance. That being said, whilst the Dharmapalas are able to deliver swiftly, the actual speed or swiftness in which we receive such aid from our Dharma Protector depends on a few factors – the spiritual relationship we have with our Guru, the affinity we have forged with the Dharma Protector over time, and how well we keep our spiritual vows and commitments. Bottom line is the better we maintain these, the faster we are able to receive such assistance and we need to do our part in generating merits so the Dharma Protector can help us. If you examine the wrathful features of enlightened Dharmapalas, they are laden with meanings which serve as reminders to us in relation to Dharma practice.
The wrathful form which is not conforming to general view of enlightened beings also can be said to be a form of teaching as it challenges our perceptions and prompt us to think. It reveals to us the (problematic) way we think and perceive things, whether you take things at face value or really take time to investigate and find out the real nature of things.
Similarly, when it comes to the misconceptions about Dorje Shugden, the thing is whether to dismiss, not find out and blindly take information as gospel truth because it fits into the norm of things or do we take the time to investigate when presented with information offering an alternative explanation?
some Protective energies are very serious . Its intresting point of view: https://pbs.twimg.com/media/Cg_XSOQWMAAg4Az.jpg
Yes, all Dharma Protectors do usually appear in a ferocious form of a wrathful demeanour, with a ferocity that knows no bound as described in some transformation. This is said to be the terrifying form of the “Buddha of wisdom personified enlightenment”, through the conquest of anger, for all “ugliness” arising from inner spiritual obstacles i,e. fear, hatred, pride and jealousy. This intensed “ugliness” and fiercefulness serve as a teaching to remind us that all the causes and effects of anger arising from ignorance are “ugly”, distorted and even so frightening! As said, in the aspect of a supramandane protector, like our Dorje Shugden, he is just like one of the many emanations of Manjushri, Yamantaka, four-faced Mahakala or Kalarupa. It is therefore, incorrect to malign the deeds of a Buddha appearing in various illusory emanations in order to subdue any evil beings! Due to his enlightened compassion, Dorje Shugden with his emanation of manjushri may also have to emanate in various other forms to help practitioners. It is also said that he can display in the forms of birds, deer, maras, rakshas, the blind or mained as shown in the sutras. The practice of Dorje Shugden has been in the Sakya lineage for over 400 years, and that Dorje Shugden is none other than Lord Manjushri, who is beneficial to all beings! So how can anyone be wrong in relying on Dorje Shugden when he is actually relying on Manjushri, a Buddha of Wisdom, when so many great learned and highly attained masters have attested to whatever is practised is true, proper and geniune!!! Thank you, Pastor Nira Patel, for your wonderful article which I have enjoyed reading so much!
感谢仁波切和Pastor Niral和其他幕后成员无私的收集这些护法的资料，让我们真的获益不浅。
在藏传佛教，每一传承都有不一样的护法，但是博文里有提到一些传承也有共同的护法如：
1. Mahakala Bernagchen – 噶玛噶举派和宁玛派传承
2. Citipati – 萨迦派和格鲁派传承
3. Six-Armed Mahakala – 香巴噶举派和格鲁派传承
4. Vaishravana – 所有传承
5. Pehar – 宁玛派和格鲁派传承
护法除了主要护持佛法以外，还会帮助修行者，给他们创造有利的修行条件，排除来自各方面的各种障碍。而我们常见到的护法如金甲衣护法和以上所提到的护法都是愤怒相的化身。原因是护法有着无比的慈悲化现为愤怒及强大的能量来协助我们克服内在及外在的世俗障碍，好让我们在修行道路更称心。这就好像一位母亲为了避免孩子受到或造成任何伤害之前而责骂他们，比如在玩火。这愤怒的呈现，其实是因为有他们慈悲的协助而利益更多众生。
其实相比之下多杰雄登护法和以上所提到的护法，多杰雄登护法是更容易被人们接受。因为多杰雄登护法是以一个出家人的形象和我们更靠近，而且可以更迅速的帮我们消除障碍。希望会有更多人可以有机会阅读这篇博文来了解每个护法的背景。在事情还未搞清楚之前，有时候沉默是最好的选择，因为至少不会说错话而造下恶业。
Thank you Pastor Niral for explaining to us the benefits of Dharma protector, prior to joining Kechara I always missunderstand all these wrathful image that I come across is like someone propitiate demon very scary to even look at the statute but after understand more about all these wrathful image the benefits and why they appers to us in this wrathful form I do not see them as scary and evil anymore .
Dharmapalas practice is a common practice in Tibetan Buddhism, because of the function of Dharmapala. They arise to support our spiritual progress and practice through a number of methods. As human beings, we are never short of worldly problems on a daily basis and most of the time these problems consume almost all of our time and effort, technically rendering us hapless in pursue of spiritual development. Hence, we propitiate Dharmapala to help us remove obstacles and difficulties that block spiritual progress.
Dharmapalas often arise in wrathful forms with wrathful sounding liturgies. Pastor Niral explains here that the “wrath is testament to their quality of extreme compassion which motivates them to act urgently to bless and protect”, akin to a “…mother angry at her child for doing something that can cause harm”. Dharmapalas in wrathful form also means the speed in which the particular protector can come to our aid.
From the 10 different Dharmapalas shared here, it is apparent that each and every one of them are in wrathful form, and has violent imagery, but it does not mean that they are demon or evil. In fact, most of the Dharmapalas depicted here are emanation of enlightened beings such as Heruka & Vajrayogini, Tara, Chenrezig, Saraswati and Manjushri. Therefore it is inessential to judge a Dharmapala by his look.
Due to the circumstances Dharmapala arose, they have a specific purpose or function; e.g. protecting a particular lineage, or certain teachings. They do this because the teachings within these lineages can have a very real benefit in people’s lives, lead them to high attainments and even enlightenment. Protecting a teaching or lineage specifically does not automatically mean it is sectarian. In fact, out of great compassion, Dharmapala such as Dorje Shugden treats all sentient beings equally with love and compassion.
Thank you Rinpoche and Pastor Niral for this detailed article on Dharmapala.
Humbly, bowing down,
Stella Cheang
Dear Pastor Niral,
Thank you for presenting this information on Rinpoche’s blog. I enjoyed reading it very much.
Dharma protectors had been propitiated in many different lineages other than Gelug. Many of them have wrathful appearance and gore iconography. It is due to their extreme compassion that they manifested in that way. If one conclude that Dorje Shugden is a demon because he is “evil” looking with the fierce iconography and goring details, that person is clearly ignorant. Clearly they are not studied dharma and familiar with Tibetan Buddhism. How can they condemn something that they are not familiar with ?
One might also say, Dorje Shugden practice promotes materialism because he has an increasing form, Gyenze. There are many deities in Buddhism that can grant increase in wealth when are propitiated. Example will be Yellow Dzambala and Namtose. They blessing can bring increase energy to practitioners in their outer AND inner wealth. So it not just about the money. Many of us pray to the Buddhas for a better life , better job and better financial security. Does this mean the Buddhas are promoting materialism too ?
Dorje Shugden is a fully enlightened Dharma Protector that can benefit alot of practitioners in this age. Let’s be objective when we look at the arguments made to condemn Dorje Shugden as demon. Be fair and be neutral. Stop being ignorant.
Chrid
Well said Chris. Thanks for sharing your understanding. As you’ve mentioned there are many practices within Tibetan Buddhism that are known to provide practitioners with better material circumstances, and one must understand the reason for this. It is so that practitioners have the means of survival so that they can spend more time practicing the Dharma to better themselves.
It is very sad when people denigrate Dorje Shugden’s practice as nothing more than a practice to gain wealth, and therefore samsaric in nature. This is obviously because these people are not using a logical Buddhist understanding of the practice.
In fact many of these very same people who denigrate Dorje Shugden for this, themselves practice deities that can bring material benefit such as Dzambala or Namtose. This just shows the double-standards that people are operating by. Its a shame for sure, but as highlighted in the post, if one really looks at the situation from a logical Buddhist perspective, one comes to the understanding that Dorje Shugden’s practice is not samsaric in nature but has a great impact in our spiritual lives. This is because his practice provides us with the conducive conditions necessary for spiritual practice, leading to the ending of suffering and for others when we ourselves achieve enlightenment.