Trakpo Sumtril – Three Deities in One
Trakpo Sumtril (Main figure)
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(Top to bottom): Tulku Drakpa Gyaltsen, Buddha Amitabha, Lama Tsongkhapa, Trakpo Sumtril, Chenrezig Sengetra, Nageshvaraja and Dorje Shugden.
Lama: Tulku Drakpa Gyaltsen (Tibetan)
Tulku Drakpa Gyaltsen was the heir to the Zimkhang Gongma line of incarnations. The first in the line of these illustrious incarnations was the great Panchen Sonam Drakpa (1478-1554). ‘Zimkhang Gongma’ literally means the Lord of Upper Residence and refers to the great ladrang (household) of Panchen Sonam Drakpa nestled in the hills above Drepung Monastery. It also refers to this incarnation line as well. Tulku Drakpa Gyaltsen was a contemporary of the Great 5th Dalai Lama and both lamas were the heart disciples of His Holiness the 4th Panchen Lama Lobsang Chokyi Gyaltsen. In a previous lifetime he made the promise to arise as a protector of Je Tsongkhapa’s teachings, which came to pass as murderers forced a khata (silk scarf) down his throat and suffocated the lama. It was then that Tulku Drakpa Gyaltsen arose as Dorje Shugden and eventually came to be known as a popular Dharma Protector of the Sakyas and Gelugs. Even those within some traditions of the Nyingma and Kagyus traditions consider him to be an extraordinary protector of the Dharma as well.
Deity: Buddha Amitabha (Sanskrit)
Alternative name: Opagme (Tibetan)
Buddha Amitabha is one of the Five Dhyani Buddhas and resides in his Western Paradise called Sukhavati where practitioners with deep faith and those endowed with merit can take rebirth, in order to continue practising the path to become a fully enlightened being. He represents the awakened aggregate of mental discernment and purifies desire, hence he is red in colour.
Lama: Lama Tsongkhapa (Tibetan)
Alternative names: Sumati Kirti (Sanskrit); Lobsang Drakpa (Tibetan)
Lama Tsongkhapa was a 15th Century scholar-yogi who established the Gelug school of Tibetan Buddhism. After spending years studying and meditating, he established monastic institutions of learning and practice, producing limitless masters, tantrikas, yogis, scholars and teachers of the Buddhist path. He is depicted here with his two heart sons, Gyaltsab Je and Khedrub Je. His teachings were so great that Tulku Drakpa Gyaltsen arose as a Dharma Protector to ensure that they continue to benefit sentient beings along their spiritual path.
Deity: Trakpo Sumtril (Tibetan)
Alternative name: Vajrapani Hayagriva Garuda (Sanskrit)
Trakpo Sumtril in Tibetan literally means the ‘Three Wrathful Ones’ and this refers to a practice that combines three deities into one. The practice combines the practice of Vajrapani, Hayagriva and Garuda. However, the visualisation of this practice has Vajrapani as the central deity, while Hayagriva appears as a single green horse head protruding from Vajrapani’s head and a white Garuda, flying above. This practice is from the lineage of Lhodrag Drubchen Lekyi Dorje, (1326-1401 CE), who is an emanation of Vajrapani and one of Je Tsongkhapa’s teachers. This practice has many benefits but it is mainly a practice that can aid the healing of cancer, heart condition, epileptic fits, naga-related diseases and so forth.
Deity: Avalokiteshvara Simhananda (Sanskrit)
Alternative name: Chenrezig Sengetra (Tibetan)
The practice of Avalokiteshvara Simhananda is one of Thirteen Golden Dharmas of the Sakya order. It is regarded as an important practice within the Sakya tradition and descends down through great masters such as Bari Lotsawa Rinchen Drag to Sachen Kunga Nyingpo (1092-1158 CE). The practice originated in India, from ancient masters such as Chandragomin and Suvarnadvipa. It then entered Tibet in the 11th century. Avalokiteshvara Simhananda is propitiated particularly in rituals to appease nagas. Therefore rituals and pujas associated with Avalokiteshvara Simhananda have a healing effect on those with skin conditions like leprosy, cancer and other related illnesses which are commonly believed to be caused by nagas. Furthermore, these rituals are also used in the offering of torma (ritual cakes) and incense to appease nagas as they are partial towards the great compassion of Avalokiteshvara.
Deity: Nageshvaraja (Sanskrit)
Alternative name: Luwang Gyalpo (Tibetan)
His name literally means Tathagatha King of the Nagas or Luwang Gyalpo. He is also one of the 35 Confessional Buddhas as listed within the Mahayana Sutra of the Three Superior Heaps that we prostrate to in order to purify heavy negative actions. He sits in the full lotus posture with his body blue in colour and his face white. He is in the aspect of a fully awakened Buddha complete with all the marks and signs of an enlightened being. Above his head is a hood of seven serpents. Both his hands are clasped at the heart with the middle finger stretched out and touching, which is the mudra of releasing sentient beings from taking rebirth in the lower realms. This meditational form of Nageshvaraja is a meditational deity meant to remove diseases and obstacles inflicted by naga spirits. Furthermore, Nageshvaraja rituals are used to promote rain and employed in the creation of vases meant to harmonise the environment and bring stability to an area.
Deity: Dorje Shugden (Tibetan)
Alternative name: Vajra Rudra (Sanskrit)
Dorje Shugden is an emanation of the Buddha of Wisdom, Manjushri. He took the form of a Dharma Protector in order to safeguard the Buddha’s teachings, especially the important teachings on the Middle Way View. Reminiscent of Manjushri’s form, Dorje Shugden carries a meandering sword and rides a snowlion that represents the fearlessness of a fully enlightened Buddha. Thus, he has great strength to overcome obstacles of the body, speech and mind, and create suitable conditions for our spiritual practice to flourish. Furthermore, he carries a jewel-spitting mongoose and a vajra hook to symbolise that he has the tremendous ability to bestow wealth and resources.
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