Introduction to the Dharma Protector

A Dharma Protector is an emanation of a Buddha or a Bodhisattva whose main functions are to avert the inner and outer obstacles that prevent practitioners from achieving spiritual realizations, and to arrange all the necessary conditions for their practice.

In Tibet every monastery had its own Dharma Protector, but the tradition did not begin in Tibet; the Mahayanists of ancient India also relied upon Dharma Protectors to eliminate hindrances and to fulfil their spiritual wishes.

Though there are some worldly deities who are friendly towards Buddhism and who try to help practitioners, they are not real Dharma Protectors. Such worldly deities are able to increase the external wealth of practitioners and help them to succeed in their worldly activities, but they do not have the wisdom or the power to protect the development of Dharma within a practitioner’s mind.

It is this inner Dharma the experiences of great compassion, bodhichitta, the wisdom realizing emptiness, and so forth that is most important and that needs to be protected; outer conditions are of secondary importance.

Although their motivation is good, worldly deities lack wisdom and so sometimes the external help that they give actually interferes with the attainment of authentic Dharma realizations. If they have no Dharma realizations themselves, how can they be Dharma Protectors? It is clear therefore that all actual Dharma Protectors must be emanations of Buddhas or Bodhisattvas.

These Protectors have great power to protect Buddhadharma and its practitioners, but the extent to which we receive help from them depends upon our faith and conviction in them. To receive their full protection we must rely upon them with continuous, unwavering devotion.

Buddhas have manifested in the form of various Dharma Protectors, such as Mahakala, Kalarupa, Kalindewi, and Dorje Shugdän. From the time of Je Tsongkhapa until the first Panchen Lama, Losang Chökyi Gyaltsän, the principal Dharma Protector of Je Tsongkhapa’s lineage was Kalarupa. Later however it was felt by many high Lamas that Dorje Shugdän had become the principal Dharma Protector of this tradition.

There is no difference in the compassion, wisdom, or power of the various Dharma Protectors but, because of the karma of sentient beings, one particular Dharma Protector will have a greater opportunity to help Dharma practitioners at any one particular time. We can understand how this is so by considering the example of Buddha Shakyamuni.

Previously the beings of this world had the karma to see Buddha Shakyamuni’s Supreme Emanation Body and to receive teachings directly from him. These days, however, we do not have such karma, and so Buddha appears to us in the form of our Spiritual Guide and helps us by giving teachings and leading us on spiritual paths. Thus the form that Buddha’s help takes varies according to our changing karma, but its essential nature remains the same.

Among all the Dharma Protectors, four-faced Mahakala, Kalarupa, and Dorje Shugdän in particular have the same nature because they are all emanations of Manjushri. However, the beings of this present time have a stronger karmic link with Dorje Shugdän than with the other Dharma Protectors.

It was for this reason that Morchen Dorjechang Kunga Lhundrup, a very highly realized Master of the Sakya Tradition, told his disciples, `Now is the time to rely upon Dorje Shugdän.’ He said this on many occasions to encourage his disciples to develop faith in the practice of Dorje Shugdän.

We too should heed his advice and take it to heart. He did not say that this is the time to rely upon other Dharma Protectors, but clearly stated that now is the time to rely upon Dorje Shugdän. Many high Lamas of the Sakya tradition and many Sakya monasteries have relied sincerely upon Dorje Shugdän.

In recent years the person most responsible for propagating the practice of Dorje Shugdän was the late Trijang Dorjechang, the root Guru of many Gelugpa practitioners from humble novices to the highest Lamas. He encouraged all his disciples to rely upon Dorje Shugdän and gave Dorje Shugdän empowerments many times.

Even in his old age, so as to prevent the practice of Dorje Shugdän from degenerating, he wrote an extensive text entitled Symphony Delighting an Ocean of Conquerors, which is a commentary to Tagpo Kelsang Khädrub Rinpoche’s praise of Dorje Shugdän called Infinite Aeons.

Source : http://nepalartsgallery.blogspot.com/2007/02/tibetan-god-statue.html