Dharma protectors within the Gelug Tradition

[Mana]

Dharma protectors within the Gelug Tradition

When I first began to practice, I didn’t get much exposure to Dharma protectors. As my practice continued, specifically within the Tibetan tradition, I started to see them everywhere.

Within texts like (Mind Training: The Great Collection (Library of Tibetan Classics), petitioning Dharma protectors play an important role. And if one reads Brilliant Moon: The Autobiography of Dilgo Khyentse, who was a great Nyingmapa practitioner, one can see how heavily they rely on Dharma protector practice and their importance.

Origins of Dharma Protectors
There are generally two types of Dharma protectors, mundane and supramundane. As is often cited in tradition, when Tibet first received transmissions of the Dharma, there was much resistance. There was a lot of shamanism, animal sacrifice and spirit worship before Buddhism began to enter Tibet.

When Buddhism started to grow in Tibet, there was great resistance from the spirits because Buddhism’s appearance meant that the worldly spirits would have to leave or that people would stop worshiping them. As a result, a type of spiritual war ensued between the great yogi Padmasambhava, also known as Guru Rinpoche, who was to subdue these spirits so the Dharma could spread.

I remember a funny video with Tsem Tulku Rinpoche, where he states that the spirits fighting back against Padmasambhava was like an old lady fighting Mike Tyson. Through his compassion, Padmasambhava or Guru Rinpoche subdued the spirits and then bound them by oath to protect the Dharma.

Categories of Dharma Protectors
Many of the mundane Dharma protectors are these spirits that were subdued and sworn to protect the Dharma, its doctrine and practitioners. People can make offerings to them, requesting help or assistance, in the same way that you could pay an attorney or someone else for help, but one doesn’t take refuge in them because they’re not enlightened. Personally I don’t petition mundane protectors because I really don’t want to confuse my practice.

Supramundane protectors are emanations of bodhisattvas or are actually enlightened beings. The point of petitioning them is to protect oneself in practice until bodhichitta is generated. If someone needs things like resources, health, and other influences while practicing the path to enlightenment, then those things can be made available through protectors.

The main thing is that someone has to have pure samaya or a pure relationship with their teacher and to actually practice pure morality. Without practicing pure morality and having a clean relationship with one’s teacher, petitioning a supramundane protector is more or less pointless because nothing will happen. Some people slavishly petition protectors day and night without having kept pure vows and precepts, and nothing happens. I think it would be better time spent to practice actual Dharma instead.

How Does it All Work?
There’s one explanation that Tsem Tulku once gave that has stuck in my head and that I really like. He says that when one is petitioning a protector, one is actually doing the 7 Limb Prayer and generating bodhichitta. Based on that merit generated, obstacles are removed. If you’re on a busy street, it’s like someone pulling you safely back onto the sidewalk. However, just because you’re safe today doesn’t mean you’re safe tomorrow.

Is Dharma Protector Practice Cultural?
Many people think Dharma protectors are a Tibetan cultural thing, but that actually isn’t true. Dharma protector practice originated in India. And some Dharma protectors were pledged to the Dharma during the time of Buddha Kassapa, the 3rd Buddha of the fortunate eon. Buddha Kassapa is also the Buddha previous to Shakyamuni Buddha, who is historically known to most people as “The Buddha.” I’ve also been to a Vietnamese monastery and seen Dharma protectors. So I mention this to dispel ideas that only the “crazy Tibetans” do Dharma protector practice.

Why Are Dharma Protectors Always so Angry?
As most people notice, Dharma protectors usually look angry or wrathful. The explanation that I liked for this is because they’re angry at our afflictive emotions like anger, attachment, jealousy, ignorance etc that causes so much harm to ourselves and others.

When peaceful methods no longer subdue the mindstream, sometimes a wrathful appearance is used. An example is if you have a kid and he keeps wildly misbehaving, you might start to worry that he might grow up to be a criminal if he doesn’t change. As a method, you might be very stern with him to get the message across. On the outside you can look fierce, but on the inside the motivation is compassion.

Dharma Protectors of the Lamrim
Within the Lamrim tradition, there are three scopes of practice. The initial scope practitioner is someone who practices for a better future life. A middle scope practitioner practices for individual liberation. A great scope practitioner practices to attain enlightenment in order to lead other beings to liberation and happiness.

The great scope is not independent of the small and medium scope, the small scope sets the foundation for the medium scope, and the small and medium scope set the foundation for the great scope. So everything is interconnected and interdependent; a great scope practitioner must practice everything and not skip the previous scopes.

There are specific Dharma protectors whose role it is to protect the doctrine of the Lamrim or the different scopes. Here’s an article from His Holiness the Dalai Lama and the role of Dharma protectors within the Gelug tradition. According to His Holiness, the protectors of the Lamrim are the only protectors one needs, if one practices them at all.

The Dharma protectors of the Lamrim or stages of the path tradition are supramundane protectors.

Kalarupa, Dharma Protector of the Small Scope of the Lamrim
Kalarupa, Dharma Protector of the Small Scope of the Lamrim. He’s also an emanation of Manjushri, Buddha of wisdom.

Vaishravana, Dharma Protector of the Medium Scope of the Lamrim
Vaishravana is also known as Dzambhala, a wealth deity. While most people associate wealth with material wealth, wealth here refers more to spiritual wealth. He is the Dharma protector of the middle scope of the Lamrim, and is associated with ethics.

6 Armed Mahakala, Dharma Protector of the Great Scope of the Lamrim
6 Armed Mahakala is an emanation of Avolakiteshvara, Buddha of compassion. He’s the Dharma protector of the large scope of the Lamrim. Since 6 Armed Mahakala is an emanation of Chenrezig, there’s a special emphasis on compassion, helping the practitioner to generate the great compassion needed for the great scope.

Vajrapani, protector of the secret tantras
Vajrapani represents the pure power and energy of enlightened mind, and is an emanation of Akshobya. He is also known as the “Lord of Secrets”, and he protects the secret Tantra. He is also known to be the last of the 1000 Buddhas who will manifest in this fortunate eon. Buddha Shakyamuni, the historical Buddha, was the 4th.

Dharma Protectors and My Own Practice
For my own personal practice, I find that relying on Dharma protectors has helped me with my meditations on the stages of the path or Lamrim, working alongside the practice of ngondro to help accumulate merit and purify karma to support my meditations. These help me with general interferences that often happen when practicing and keep me consistent.

The thing about Dharma Protector practice is that they constantly reinforce guru yoga and the view of emptiness. Without these, as well as some understanding of bodhichitta, protector practice doesn’t make much sense.

All tantric deities are symbolism for the union of wisdom and compassion, and protectors are just one manifestation of enlightenment. I’m finding that in my own practice, protectors manifest very fierce and quick activity.

One way to look at it is that many people are unaware of their actions. They appear very scary and fierce to other people, similar to a protector. Since they’re unaware, they just keep doing it and scaring people. A protector more or less mirrors back our anger and other delusions back at us. So instead of sending out our anger to others, it gets sent back to us and we have to deal with it. Fierce tantric deities, I believe, are very useful for creating awareness.

I’ll do a post in the future about my thoughts about Dharma protector practice and my thoughts on its relevancy for western practitioners.

One can find the praise to the Dharma protectors of the Lamrim here as well as other practices.

Source :
http://clearemptymind.com/2011/05/05/dharma-protectors-within-the-gelug/

[lightning]

Vajrapani is not a dharmapla

[DSFriend]

Vajrapani is not a dharmapla

Here's a little more about Vajrapani.

Source : http://www.thangka.de/Statues/wrathful/Vajrapani-big-1.htm
(click on English if the english text doesn't show up)


Vajrapani is a complex deity with various forms. For he functions as a protector figure. As the companion of the Buddha, he is a familia figure in early Mahayana Buddhist texts. In art he is a major Bodhisattva [spiritual hero], distinguished by his holding of the vajra [scepter of compassion's power]. In tantric Mahayana tradition, Vajräpani is most frequently encountered in his fierce emanation, in which he is a powerful proteetor and remover of obstacles. It is also said that Vajrapani will become the last Buddha to appear in this world cycle.
In the Geluk Order in particular, which was influential in Mongolian Buddhism, Vajrapani is often grouped with Avalokiteshvara and Manjushri. The three celestial Bodhisattvas are thought of as archangelic protectors, representing the power [Vajrapani], compassion [Avalokiteshvara], and wisdom [Manjushri] of all the Buddhas of past, present, and future. In fact, this image, brought to Sweden from Chahar, Inner Mongolia, by the famous geographer and explorer Sven Hedin, is part of such a group. [...]

In honor of his role as the fiercely compassionate protector of the Teaching, Vajrapani is designated as the first of the one hundred sixty works of Tibetan art ii this book, just as he is frequently found near the entrance to the shrine halls in Tibetan and Mongolian temples.

The massive body of this Vajrapani is balanced with spirit and poise in the "warrior's pose." His right arm thrusts upward in the direction his body moves, the right hand lightly clasping a vajra scepter. The left arm crosses his stomach, with the hand alertly poised in the threatening gesttire. Under each foot he controls a live snake. His dress and ornamentation include some of the usual features of wrathful deities, such as the long snake necklace and the tiger-skin loincloth [with the face depicted on the back]. But generally his ornaments are those of the benign Bodhisattvas, that is, jeweled five-part crown, elaborate earrings armbands, bracelets, necklaces, and anklets. Interestingly, a half vajra also appears in his hair, probably in reference to his special attribute.

The ribbons from his crown and the long scarves that pass around his shoulders and flutter to the sides create a swirling frame of movement, complementing the active posture of his body. Similar agitation is provided by the sheets of his red hair, standing on end, by the flamelike forms of his eyebrows and mustache, and by his tightly curled red beard. The individualistic features of his face are engagingly lifelike: three popping eyes, a short, furrowed nose [with a wart on the end], and a wildly roaring mouth rimmed with lacquered red lips. A curling red tongue is glimpsed between the two rows of his gaping nutcracker teeth. His appearance is mighty, spirited, colorful, and shows a balance of naturalism and stylization.

[lightning]

As far as I understand these are the official Dharmapala of Gelugpa:
Dorje Shugden, Mahakala, Palden Lhamo, Vaishravana, Kalarupa, Setrap, (another worldly deity wearing hat and ride on horse, I cannot recall who?)

I would not be convinced, if someone tell me that Yamantaka and Vajrapani are classfied as protectors. They are should be considered Buddha class. Normally, we pray to protectors for clearing obstacles to enlightenment and fufillment of certain wishes? I do not see Yamantaka and Vajrapani having washing feet offering in the sadahana , which normally protectors should not have washing feet offering?

[lightning]

Please disregard my previous wrong posting

As far as I understand these are the official Dharmapala of Gelugpa:
Dorje Shugden, Mahakala, Palden Lhamo, Vaishravana, Kalarupa, Setrap, (another worldly deity wearing hat and ride on horse, I cannot recall who?)

I would not be convinced, if someone tell me that Yamantaka and Vajrapani are classfied as protectors. They are should be considered Buddha class. Normally, we pray to protectors for clearing obstacles to enlightenment and fufillment of certain wishes? I have seen Yamantaka and Vajrapani having washing feet offering (8 types of offerings) in the sadahana , whereas normally protectors should not have washing feet offering (7 types offerings)?

[lightning]

Anyway Thanks Mana and DS frd for your info on Dharmapla expect I feel the info on Vajrapani as protector is incorrect.

[dsiluvu]

Thanks Mana and DSfriend on the information on Dharma protectors, their different manifestations and how they help one in our spiritual Dharma practice. As I understand better now how there are many forms and different levels/categories of Dharma protectors and the way they manifest to help us on the level we are at/merits we have. At the end of the day from what I comprehend whether we classify them as Dharmapala/Dharma Protectors, they are all actually the of the same Buddha energy, manifest differently to reach out to us, guide us on the enlightened path and to protect the teachings.

Like Dorje Shugden is Boddhisattva Manjushri which is also Yamantaka in higher tantra. Just different aspects of the Buddha nature to help and protect till we achieve boddhichitta. It is all interconnected like the 3 different scopes of practice as mentioned in the Lamrim.

We are so fortunate that the Buddhas manifest themselves as Dharmapalas to protect, help and give guidance at the time of need. And Dorje Shugden is definitely one of the many Dharmapalas who is well known in showing ordinary beings many great signs as I and am sure many others have experienced http://dorjeshugden.com/wp/?category_name=testimonials-letters

Would be nice one day to visit and make prayers of this old and sacred Dorje Shugden in Gaden http://dorjeshugden.com/wp/?p=10755

[vajrastorm]

Thank you, Mana, for this very informative post which elucidates clearly the role of the supramundane Dharma Protectors within the  Gelug tradition. Yes, Enlightened Beings, Bodhisattvas take on wrathful forms when peaceful forms and methods cannot subdue the mindstream of practitioners, Thus, for example, supramundane Dharmapalas, like Dorje Shugden and Kalarupa, are emanations of Wisdom Buddha Manjushri in wrathful form.

Dharmapalas protect us until the level of practice where Bodhicitta is generated. However, we are reminded here that we must have clean samaya with our Guru and must practice pure morality , when we propitiate  Dharma Protectors to help us clear our obstacles in our path of practice. Otherwise, propitiating them repeatedly would be  rather "pointless" and most likely may not have the results we wish for.

A Dharma Protector's wrath is directed at our afflictive emotions which are the root cause of our suffering. Protectors manifest wrath also as a swift method of helping us overcome our obstacles and negativities.

Kalarupa, the Protector of  Lamrim of the Small Scope, has been described in Tsem Tulku Rinpoche's book, "Faces of Enlightenment", as manifesting a very ugly and terrifying form to reflect the ugliness and terrifying appearance we display to others when we are in the grip of negative emotions, like anger. Thus Kalarupa's iconography alone serves as a teaching to remind us and make us aware that all the causes and effects of afflictive emotions (such as anger) that arise from ignorance, are actually very ugly, distorted and frightening. It is through contemplating Kalarupa's disgustingly horrible form that he(Kalarupa) urges us to consider our own horrible appearance to others, when we are under the influence of negative afflictive emotions. So doing Kalarupa's practice will help us overcome our delusions and afflictive emotions, such as anger and desire.

Dharma Protector practice, we are also reminded, is to "reinforce" main practices like Guru Yoga, the correct view of Emptiness and Bodhicitta. Only in this context does the practice of a Protector make sense.

[Lawrence L]

Thanks to Mana for your sharing.
Dharma protector is very crucial in our practice. As Dharma practice is to eliminate the roots of our ignorance, anger and other negative qualities in us, but we have too much of bad habituation within us since beginningless time, thus we create obstacles for oursleves in the process of practicing Dharma. Dharma protector helps to clear obstacles by cutting down our attachment/anger and ensure our path to enlightenment is smooth. From there we accumulate merits to practice more Dharma.

The interesting fact is, our Guru and the Dharma protector are one! Just like what Mana said, if we don't have clean samaya with our Guru, it is pointless for us to do Dharma protector practice. My friend told me before, there are people who don't follow their Lama's instructions or don't believe in their Lama, then they go for the protector to seek for answer. In the end, they don't get any answer.

I personally like Dorje Shugden and months ago, i realised that i started to recite Palden Lhamo's mantra since i was a kid. At that time, i didn't know who is Palden Lhamo at all. And maybe that leads me to what Im practicing now! After practicing Dorje Shugden, i become more and more calm and stable with my practice.