The Protectors of the Dzinpa Rangdröl

Transcription

The Protectors of the Dzinpa Rangdröl
Ekajati (Tib. ral gcig ma)
“The Tantra Protectress, the Single Dreadlock Mother,
Ralchigma…”
(Drupchen Binder, pg 119)
Ekajati is the primary protector of the Dzogchen teachings,
and the guardian of all Termas. Her name literally means “One
Braid of Hair,” and alludes to her extremely symbolic non-dual
appearance. In the Dzinpa Rangdröl cycle (and most Nyingma
systems), she has one eye, one fang, one breast, and one lock
of hair. Being a quintessential embodiment of non-duality, one
of her epithets is “the mother of the mother of all the
Buddhas.” In the Sakya tradition she is considered to be the
mother of Palden Lhamo. It’s not known for certain whether
Ekajati originated in the Hindu, Buddhist, or Bön pantheon, but some have suggested that
Nagarjuna brought her practice from India to Tibet in the 7th century. According to most Tibetan
sources, she was a Bön goddess whom Guru Rinpoche bound under oath as a protector of the
teachings. He is said to have gauged out one of her eyes with his Phurba, leaving her with only
one.
Ekajati is also known as Blue Tara, or Māhacīna-tārā, the most wrathful form of Tara.
In the Dzinpa Rangdröl protectors’ text, she is holding “the enemy’s heart” (the enemy being
samaya breakers/breakages, and those who are vicious towards the Dharma) in her right hand,
which she is feeding into her mouth. In her left hand, she is commanding her messenger (Tib.
spyan gzigs), which is a female turquoise wolf. In some Bön depictions of Ekajati, the turquoise
wolf actually serves as her mount.
Za Rahula (Wyl. gza rA hu la)
“Drangsong Rahula, the performer of unobstructed power
and strength…”
Za Rahula is one of the three primary protectors of the
Nyingma and Dzogchen traditions (along with Ekajati and
Dorje Legpa). Rahula is found in many Indian texts as the lord
of the planetary demons, and astrologically speaking he is
synonymous with Rahu, the north node in Vedic astrology and
a so-called invisible “eighth planet” which is responsible for
swallowing other astral bodies during eclipses. This carried
over into the Tibetan system, where his nine heads are physical
manifestations of the nine celestial bodies which he swallows
(the seven planets, sun, and moon). His upper body has four arms, nine heads, and is adorned
with 1,000 eyes. Rahula’s actual face, adorned with his insatiable mouth, is located on his
stomach, and his lower body is that of a naga. His physical appearance changes slightly
depending on the tradition, but he is generally depicted holding a bow & arrow, a snake lasso,
and a makara stick.
Dorje Legpa (Wyl. rdo rje legs pa, Skt. Vajrasadhu)
“Damchen Dorje Legpa…”
Dorje Legpa, or “Excellent Vajra” is one of the three primary
protectors of the Nyingma and Dzogchen traditions. He is one
of the Theurang (Wyl. The’u rang) demons, a kind of flying
goblin-like spirit known for possessing children. Dorje Legpa as
Vajrasadhu is said to have been the god of gambling and war,
until he was subjugated by Guru Rinpoche and bound under
oath. He is prominent in both the Nyingma and Kagyu
traditions, but in the Nyingma school he is depicted as red,
riding a snow lion, and holding a vajra in his right hand and the
heart of the “enemy” in his left. In the Kagyu school he rides a
goat, the traditional mount of the Theurang demons. Since
Dorje Legpa’s energy is described as being less overwhelming than Ekajati and Rahula, he is very
accessible, and can be approached for more personal and mundane matters. Ekajati and Rahula,
on the other hand, are solely interested in matters pertaining to the Dharma and realization.
Remati (Wyl. re ma ti; rdo rje gshog rgod ma. Skt. Shri Devi)
“Remati, Queen of the desire realm…”
“Remati” refers to Palden Lhamo, or more generally to the
four Remati sisters. Palden Lhamo, or Shri Devi, is the chief
protectress of Tibet, and considered by some to be the
most wrathful protector in the Vajrayana world. She is dark
blue in the form of a rakshasi demon, and rides a mule. She
carries dice with which she casts people’s fates, a bag of
disease, and other wrathful implements. She rides on a
saddle fashioned from the skin of her son, who was destined
to be a powerful enemy of Buddhism. After she killed him,
her husband shot an arrow at her, striking the rump of her
mule. This left an eye, which can be seen in all
representations of Palden Lhamo. She is also considered to be the consort of Mahakala.
Do Khyentse was conceived when his mother transported to another dimension while visiting a
Machig Pelha Shiwa’i Nyamjen (Wyl. ma gcig dpal lha zhi ba'i nyams can) shrine in Lhasa, which is a
peaceful form of Palden Lhamo.
Five Medicine Consorts (Tib. sman btsun lnga)
“The five medicine consorts who are the Queens of war…”
The “Five Medicine Consorts” (Tib. sman btsun lnga) are
the five long-life sisters of the Men (Wyl. sman) class of
spirits. They were subjugated by Guru Rinpoche in the 8th
century, and later received many teachings from various
Mahasiddhas in India. In the 11th century, they famously
attempted to distract Jetsun Milarepa from his meditation.
Because of the vows they made to Guru Rinpoche, they
were unable to do any real harm, and eventually asked
Milarepa for teachings, to which he obliged (see picture).
The five sisters consist of:
-Tashi Tseringma (Wyl. bgra shis tshe ring ma)
Tashi Tseringma is the leader of the Long-life sisters. She is white with a tinge of red, with her
right hand holding a wish-fulfilling jewel. Her left hand holds the dathar, or long-life arrow. Dice
and a melong hang off of the shaft of the arrow. She wears a dress of white silk, a cloak of
peacock feathers, and a silk turban. She rides a white snow lion.
-Thingi Zhelzangma (Wyl. mthing gi zhal bzang ma)
Zhelzangma is blue, holds a divination mirror in her right hand, and rides a mare.
-Jöpen Drinzangma (Wyl. cod pan mgrin bzang ma)
Drinzangma is red, holds a treasure vessel full of gems, and rides a red doe.
-Miyö Langzangma (Wyl. mi g.yo glang bzang ma)
Langzangma is golden in color, with a divination arrow in her right hand, and a pan of food
possessing 100 tastes in her left hand. She rides a tiger.
-Telgar Drozangma (Wyl. gtel dkar ‘gro bzang ma)
Drozangma is green in color, with a dathar in her right hand and a milk ladle in her left. She rides a
dragon and has dominion over animals.
Genyen Zodor (Wyl. dge bsnyen zo dor)
“The local guardian Genyen Zodor”
A local guardian spirit who is a genyen, or holder of the precepts.
Maning Mahakala (Wyl. mgon po ma ning nag po)
“The Glorious Protector Black Maning, embodiment of all
father lineages”
Maning Mahakala (Pandaka/Eunuch Mahakala) is the body
emanation of Mahakala. He is first seen in the Terma
traditions of the great 13th century Tertön king Guru Chowang
(Wyl. gu ru chos dbang), a reincarnation of Trisong Detsen
and a past incarnation of Tulku Urgyen Rinpoche. He is blueblack, with one face and three bulging eyes. He has yellow
hair, intertwined with black snakes. He holds a spear with a
trident tip in his right hand, and a fresh heart in his left hand,
feeding it into his mouth. He has a golden lasso wrapped
around his hand, attached to the neck of a bound figure. He
has a crown of skulls, jewel ornaments, a necklace of 50
decomposing heads, and a garland of hearts. He wears a black cloak, with human skin over his
shoulders. At his waist he carries a sandalwood staff, adorned with a jewel and vajra.
The term ma ning literally means “without sex.” It is popularly translated as “eunuch,” but this is
really inaccurate. A eunuch is a male who is castrated, normally intentionally as a form of
punishment or religious fanaticism. Ma ning is considered to be a translation of the Sanskrit term
pandaka, around which there’s quite a bit of scholastic controversy. The term was traditionally
used to define a wide range of variations in sexuality and gender identity – from hermaphrodism,
to transsexuality, to homosexuality. It’s noteworthy that the Mahakala who is considered the
“embodiment of all father lineages” is without gender (in the traditional sense, at least).
Lhachen Wangchuk (Wyl. lha chen dbang phyug)
“The Great Lhachen Wangchuk, the lord of all Child lineages.”
Lhachen Wangchuk is one of the Dregpa (Wyl. dregs pa) spirits. He is white in color and wears
white silk. In his right hand, he holds a trident. In his left, he holds a skull cup of blood.
Jarog Dongpa (Wyl. bya rog gdong pa, Skt. Kakamukha)
“Wisdom protectors: Jarog Dongchen (the ravenheaded), the performer of enlightened activity…”
Jarog Dongpa, or Kakamukha, is a raven-faced
Mahakala, normally in the retinue of Green Mahakala.
Ravens are often considered to be messengers of
Mahakala, and encountering them can be seen as an
auspicious sign for this reason.
Genyen Nyokha Nagpo (Wyl. dge bsnyen smyo kha nag po)
“…and Genyen Nyokha Nagpo”
Another precept-holding local guardian. The name suggests a “crazy” black appearance.
Khamoche (Wyl. kha mo che)
“Khamoche, who is the main one of the flesh-eating Machig dakinis…”
According to Dilgo Khyentse Rinpoche, Shasa Khamoche (Wyl. sha za kha mo che) is the same as
Shasa Horma (Wyl. sha za hor ma), a wrathful female wisdom protector whom Guru Rinpoche
subjugated at Samye Chimphu. She was entrusted with the Nyingma teachings in general, but is
associated with Sangye Lingpa’s Lama Gongdu (Wyl. bla ma dgongs 'dus) cycle in particular. (See
Life of Shabkar, page 36)
Lhamo Ngen Neyma (Wyl. lha mo ngan ne ma)
“…and goddess Ngen Neyma…”
Unfortunately, information about Ngen Neyma is difficult to come
by. She is a primary protector in the Longchen Nyingthik, is red in
color, and appears to hold a kind of vajra axe and a mirror.
Dorje Dragmo Gyalmo (Wyl. rdo rje drag mo rgyal mo/rdo rje gshog
rgod ma/rdo rje grags rgyal ma)
“Vulture Princess with the vajra wings…”
“Dragmo Gyalmo, the keeper, the vulture with vajra wings…”
Dragmo Gyalmo (literally, “wrathful queen”) is one of the Tenma goddesses, and is considered by
some to be the head of the Tenma. She is one of the Remati sisters, and thus a form of Palden
Lhamo. She is especially revered by the monastic community of the Drepung lineage, due to her
rule over a mountain range close to the monastery. She is considered to be the consort of the
mountain god Machen Pomra (wyl. rma chen spom ra). At Samye, Guru Rinpoche placed her in
the retinue of Hayagriva. She was also placed in the retinues of Yamantaka and Vishuddhe
Heruka. There are various descriptions of her. In one, she is white in color, and riding a white stag.
Some of her hair is bound up in a top-knot, with the rest hanging down. She holds a magical
mirror and a noose in her right hand, with an iron hook in her left hand. She is adorned with gold,
jewels, bells, etc. However, judging by the epithet “vulture princess with the vajra wings,” this form
is likely the Remati form which is dark brown with wings, holding a sword and skull-cup.
Dorje Yudronma (Wyl. rdo rje gyu sgron ma)
“Dorje Yudron…”
Dorje Yudronma is one of the 12 Tenma (Wyl. bstan ma)
goddesses, and considered by many sources to be the
head of the Tenma. One of her epithets is “The Turquoise
Lamp, mistress of the Tenma goddesses [who] protect
Tibet” (bod skyong brtan ma’i gtrso mo g.yu yi sgron).
Some sources consider her to be a form of
Ralchigma/Ekajati. Yudronma is especially associated with
her famous mirror divination rites. Lama Dawa Chöddak
Rinpoche is perhaps the most well-known contemporary
master of this form of mirror divination. Tsoknyi Rinpoche,
with whom Tara Mandala has a close relationship, has a
special connection with Dorje Yudronma (a connection shared with his late father, Tulku Urgyen
Rinpoche), and erected a shrine to her at his retreat center in Crestone, CO.
Yudronma has a radiant white body, wears a white dress and turquoise headdress. While various
sources report different hand implements, she is most commonly described as holding a jewel in
her right hand and a silver divination mirror in her left hand. She is adorned with wreaths of
turquoise, gold, and flowers.
Four Classes of Great Ging (Wyl. ging chen sde bzhi)
“The four classes of great Gings…”
The term Ging can have wide-reaching connotations, and is often used as a prefix to the names of
various Dharmapalas, but in its original meaning was a term used for a class of Bön deities. The
“four classes” of Ging likely refer to the white Vajra Ging, the yellow Ratna Ging, the red Padma
Ging, and the blue Karma Ging. Each family consists of two male and two female Ging. They all
hold a heart in their left hands, and the Vajra, Ratna, Padma, and Karma Ging hold a crystal
sword, trident, copper sword, and chopper in their right hands, respectively.
Magzor Gyalmo (Wyl. dmag zor rgyal mo)
Magzor Gyalmo with Thrag Ralma, performers of enlightened activities…”
Magzor Gyalmo, the “queen of the weapon army,” is
the wrathful form of the goddess Sarasvati, and a
primary attendant in the retinue of Palden Lhamo.
While she is often referred to as Shri Devi (the
Sanskrit name for Palden Lhamo), it’s more of an
epithet than a proper name – describing her as a
glorious goddess. She is prominent in the Sakya
tradition, but is recognized to some degree by all
schools of Tibetan Buddhism. In imagery, she is often
depicted with a wrathful form of Manjushri, who is
Sarasvati’s consort. She is black in color, with a vajra
stick in her right hand and a skullcup in her left. She
rides a donkey.
The Charnel Ground Keepers (Wyl. dur tro dag po, Skt. Cittipatti)
“The charnel ground keepers Yab and Yum: Gangri
Tsengod and Drajomtsal…”
Cittipatti are the Charnel Ground keepers, and are
extremely important in the Chöd tradition, as well as
other lineages. They are identical skeletons, with the
father (on the left) holding a bone stick in his right hand
(composed of a spine and skull), and a skullcup in his left
hand. The mother holds a stock of grain in her right
hand, with a golden treasure vase in her left. They are
embracing, and looking at each other with three blazing
red eyes.
The Three Brothers (Wyl. spu gri mched gsum)
“…and the three
brothers with
razor sharp
knives…”
(Drupchen
binder, pg 221)
The “three brothers with razor sharp knives” refers to the three Mahakala brothers, consisting of
6-armed Mahakala (the primary protector of the Chöd tradition), 4-armed Mahakala, and White
Mahakala.
Arya Dzambhala (Wyl. dzam bha la)
“Arya Dzambhala, the great deity of wealth…”
Dzambhala is the most famed god of wealth in the Tibetan pantheon. White Dzambhala, one of
the most popular manifestations, is a form of Chenrezig. It’s said that Atisha cut the flesh from his
own leg to feed a starving man, but after the man refused to eat it, Atisha became extremely
depressed. Chenrezig appeared to him as Dzambhala and
vowed to protect those in poverty. White Dzambhala holds a
staff of gold in his right hand, a mongoose in his left, and rides a
dragon.
The other most popular form of Dzambhala is Yellow
Dzambhala, who holds a fruit in his right hand and a mongoose
in his left.
Another form of Dzambhala is Red Dzambhala, who was made
popular largely by Traba Ngonshe, Machig’s first teacher, and
the Lama that introduced her to the Dzogchen teachings. Red
Dzambhala is a form of Vajrasattva, has three faces, six hands,
and four legs. He is slightly wrathful and smiling. His main face is
red, the right is white, and the left is blue. His first pair of hands
holds a precious gem and a skullcup filled with jewels (Right and left, respectively). The upper two
hold a hook and lasso. The lowest two hands both hold mongooses spewing jewels. He is adorned
with snakes and garlands of flowers.
Some people have equated Red Dzambhala with Ganapati, or Ganesha, who is a Hindu god of
prosperity that crossed over to the Buddhist pantheon in some lineages.
Yutse (Wyl. g.yu rtse)
“The powerful Yutse…”
Shenchen Yutse is green in color with a golden harness. He carries a victory banner and rides a
red horse. He shares a name with a ridge in Tibet which he protects.
Shenpa Marutse(Wyl. shan pa)
“…and the dark red Shenpa and others…”
Marchen Shenpa is red in color, wearing human skins and
oxen hides. He is ornamented with skulls and bone ornaments.
In his right hand, he wields a copper sword, in his left hand, he
twists the bowels of the “enemy.” This depiction is taken from
a thangka of the Tibetan Medicine protector Shanglon and
his retinue, as found in the Yuthok Nyingthik.
Tsi’u Marpo (Wyl. tsi’u dmar po)
“The great King Tsi’u Marpo, the holder of life force…”
Tsi’u Marpo is a famed protector and chief of the Dralha. He and
his six brothers were born from the union of Dong Marma (Wyl.
gdong dmar ma) and the lord of the Mu demons (see “The Seven
Blazing Brothers” below).
Tsi’u Marpo carries a red silk banner in his right hand, and a
snare that captures the “life breath” of enemies in his left. He
rides a black horse with white heels, and wears a leather helmet
adorned with vulture feathers.
Tsi’u Marpo is traditionally considered to be the protector of
Samye Monastery, and Namkha’i Norbu Rinpoche has reportedly stated that Tsi’u Marpo is also
the protector of America, likely due to his dominion over the West.
The Seven Blazing Brothers (Tib. rol pa rgya bdun)
“The blazing seven brothers, the Rolpa Kyadun…”
The Seven Brothers, lords of the Tsen (Wyl. btsan) demons,
are led by Tsi’u Marpo. They were born from the union of
Dong Marma (Wyl. gdong dmar ma), and the king of the Mu
demons. Tsi’u Marpo was born from a “blood egg” produced
by the union, then his six brothers emerged from the various
parts of his body. The descriptions of the deities vary by
tradition, but one list is as follows: from the head came Dü
Tsen (Wyl. bdud btsan), from the Bönes came white Lha Tsen
(Wyl. lha btsan), from the warmth of his body came Drag
Tsen (Wyl. brag btsan), from the blood came Drib Tsen (Wyl.
grib btsan), from the urine came the brown Lu Tsen (Wyl. klu btsan), and from the flesh came Dri
Tsen (Wyl. gri btsan). They were subdued and bound to Dharma by Guru Rinpoche after they
attempted to obstruct his journey to Tibet. They’re often referred to as the wild Tsen brothers
of the copper-mountain (Zangri).
Five Patron Gods (Wyl. ‘go ba’i lha lnga)
“The five patron gods…”
The Gowa’i Lha Nga are the five protective deities said to abide in each person’s body. They
consist of Yul Lha, dGra Lha, Pho Lha, Mo Lha, and Srog Lha, and they abide in the crown of the
head, right shoulder, right armpit, left armpit, and heart, respectively.
The Nine Gods (Tib. srid pa chags po lha dgu/skyob pa’i lha dgu)
“…and the nine gods of protections”
The nine “creator gods” in Tibet are associated with various sacred mountains across the
plateau. The four main mountain gods are Yarlha Shampo in central Tibet, Nyenchen Thanglha in
the north, Kulha Rigya in the south, and Ödde Gungyal in the east. An additional five gods
complete the nine: Machen Pömra, Shyogchen Dongra, Genpo Lhaje, Zhoglha Gyugpo, and
Shewu Kharag.
Nyenchen Thanglha, one of the nine gods, is arguably the most
famous, and most important, mountain god in Tibet. He was
originally one of eighteen deities in charge of hail. He is said to
have been bound by Samaya four times: once in the heavenly
realms by Vajrapānī, once at Hepori mountain by Padma
Heruka, once at Samye by Dorje Shönnu, and finally by Guru
Rinpoche. The reason he was bound four times was because he
was so powerful that only Guru Rinpoche himself could bind him
to the Dharma. He is the protector of the Thanglha mountain
range in northern Tibet, and is also associated with the Marpori
hill on which the Potala palace is situated.
He is also the inhuman father of Do Khyentse Yeshe Dorje,
who revealed the Dzinpa Rangdröl. His mother, Tsewang Men,
while visiting a Machig Pelha (a peaceful form of Palden Lhamo, see Remati) shrine in Lhasa,
disappeared and was transported to an alternate dimension, where she was impregnated by
Nyenchen Thanglha. After what seemed like a couple hours, she returned to the human realm and
discovered that she had disappeared for three days. Nyenchen Thanglha is usually described as
having a white complexion, wearing white robes, riding a white horse, and holding a cane-stick in
his right hand with a crystal mala or treasure vase in his left. He is a primary protector of the Chöd
lineage.
Ödde Gungyal, another one of the nine gods, is the father of Nyenchen Thanglha, and therefore
the inhuman grandfather of Do Khyentse Yeshe Dorje.
Tormas for Dzinpa Rangdröl Protectors
These images are taken from a Dzinpa Rangdröl pecha given to Lama Tsultrim and company
during her visit to Ani Do Dasel Wangmo in 2010. Instructions on making and offering these
tormas can be obtained from Khenpo Urgyen Wangchuk.
Top Left – This kartor (white torma) is used to
appease local guardian spirits – lokepalas – before
using a space for practice. The version used at Tara
Mandala is slightly different, and doesn’t include the
tiny martor (red torma) behind it.
Top Right – This gegtor (torma for obstructors) is
used to bind various obstructors and send them far
away from the place of practice.
Center – This is the main protector torma for the
Dzinpa Rangdröl that remains on the shrine.
Bottom Left – This is the Cheydo, the torma that
renews the “contract” between Guru Rinpoche and
the spirits that he subdued. This is offered during
Tsog along with the Tenma torma.
Bottom Right – This is the torma for the Tenma
sisters, the 12 protectresses of Tibet (including
Dorje Yudronma, Dragmo Gyalmo, etc.). It consists
of one triangular martor (red torma), one round
kartor (white torma), and one square ngontor (blue
torma), each ornamented with 3 tepchu each made in
their respective shapes, totaling 12 tormas. This is
offered during Tsog with the Cheydo torma.
One also uses a basic triangular martor (red torma) and a number of baling (miniature “meat”
torma balls) along with tea or alcohol when offering the serkyem (golden fulfillment) for the
protectors.
References
"Himalayan Art Resources." Himalayan Art Resources. Shelley and Donald Rubin Foundation,
n.d. Web. 2013. <http://www.himalayanart.org/>.
Nebesky-Wojkowitz, René De. Oracles and Demons of Tibet; the Cult and Iconography of the
Tibetan Protective Deities. 's-Gravenhage: Mouton, 1956. Print.
Norbu, Namkhai. The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen: The Teachings
of Namkhai Norbu. New York: Routledge & Kegan Paul, 1986. Print.
Tshogs-drug-raṅ-grol, Źabs-dkar, Matthieu Ricard, Constance Wilkinson, and Michal Abrams.
The Life of Shabkar: The Autobiography of a Tibetan Yogin. Albany, NY: State
University of New York, 1994. Print.
(Also referenced are the oral instructions of Lama Tsultrim Allione, Tulku Sang-Ngag Rinpoche,
Khenpo Urgyen Wangchuk, Namkha’i Norbu Rinpoche, Lama Sarah Harding, and other various
sources that I failed to keep track of during my research...)
Compiled by Jampa Thrinley (Erik Andersson) at the request of Lama Tsultrim Allione, Machig-ma’s
emanation. May the glorious protectors of the Dzinpa Rangdröl forgive any errors and mistakes, and may
the dedicated practitioners of this lineage remain forever protected in the fierce embrace of the
dharmapalas. May all beings benefit!

The Protectors of the Dzinpa Rangdröl

Transcription

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