Topic: Protectors

[erik]

Protector Thangka
The Ma-za-dor-sum - the three protectors of the Nyingma tradition

Ma (Mamo Ekajati) is the central figure; Za ( Za Ra hu la) is 'stage right'; and Dor ( Dam chan rDo rJe Legs pa) is 'stage left'. The three great protectors are depicted in a wild and rugged setting, surrounded by wisdom fire. The meaning of 'protection' deals with one's practice and one's vows - rather than with one's 'safety'. One practises the protectors to preserve one's vows rather than one's life or situation. One can only invoke the protectors with regard to achieving auspicious circumstances for practice; and it may be that worse physical circumstances are actually better for practice. These practices are therefore regarded with the utmost caution.

http://www.aroter.org/
http://www.aroter.org/eng/images/thangkas/protectors/ma-za-dor-sum2.htm

[erik]

Tigers
the male and female tigers of the Aro gTér lineage

The male and female tigers represent the enlightened quality of fierce playfulness – rolpa'i trö (rol pa'i khro). Here the sense of utter seriousness pervades the common idea of playfulness with a resultant dynamism which Ngak'chang Rinpoche describes as 'savage aplomb'. The quality of 'protection' here relates to the texture of one's life as a tantric practitioner. One is willing to take risks and willing to be alive to the fullest extent in every situation. The male tiger protects us from our comfort-seeking, and the tigress protects us from our neurotic sensitivity. The image of the tiger is highly prevalent within the Aro gTér lineage, and all the lineage Lamas are portrayed as sitting on tiger skins or riding tigers. In this thangka the tigers are clearly roaring, but also they are evidently highly amused. The sense of humour in the painting in obvious. Humour is an important characteristic of both the male and female tigers.

http://www.aroter.org/eng/images/thangkas/tigers.htm

Tiger
one of the four protector animals of Tibet

The four protector animals of Tibet are: lion - seng-gé (seng ge), tiger - tak (sTak), dragon - druk ('brug), and garuda - khyung (khyung). The tiger is associated with the visionary power of the yidam, so every yidam wears a tiger-skin skirt. The tiger is also found within the sKu-mNyé series of psycho-physical exercises, where it is one of a group of five animals associated with the five elements: lion (earth), vulture (water), tiger (fire), eagle (air), and garuda (space). When Dorje Tröllö (the most wrathful of the Eight Manifestations of Padmakara) rides a tigress, she is the manifestation of his consort Tashi Chhi'drèn. The sky-tiger was also a pre-existing Bön yidam.

http://www.aroter.org/eng/images/thangkas/tiger1.htm

[nichi]

[Jennifer-]

    These are beautiful!!!!

and this is interesting..

vulture (water)

[Josh]

Mahakala is a Sanskrit bahuvrihi of maha ("great") and kāla ("time"). Etymologically, "kala" means that which absorbs everything within itself (kalayati iti kala). Thus Mahakala signifies the cosmic nature of time, transcendent-time (maha-kala), absolute, eternal, measureless, ever-present, and into which all dissolves. The Tibetan name is Gonpo Phyag (Wylie: mGon po phyag )

Mahakala is relied upon in all schools of Tibetan Buddhism. However, he is depicted in a number of variations, each with distinctly different qualities and aspects. He is also regarded as the emanation of different beings in different cases, namely Avalokiteshvara (Tib: Chenrezig) or Chakrasamvara (Tib: Korlo Demchog, Wylie: ’khor-lo bde-mchog).

Mahakala is typically black in color. Just as all colors are absorbed and dissolved into black, all names and forms are said to melt into those of Mahakala, symbolizing his all-embracing, comprehensive nature. Black can also represent the total absence of color, and again in this case it signifies the nature of Mahakala as ultimate or absolute reality. This principle is known in Sanskrit as "nirguna," beyond all quality and form, and it is typified by both intepretations.

Mahakala is almost always depicted with a crown of five skulls, which representing the transmutation of the five kleshas (negative afflictions) into the five wisdoms.[1].

    "Mahakala is seen standing on the corpse of two human bodies, thus symbolizing the death of negativities and the complete uprooting of negative patterns to such a point that, like a dead body, they will not come to life.

    It is very important that we know these symbols of Mahakala because many times we have mistaken notions that he may be a clinging spirit or harmful, evil being, perhaps even the Lord of Death ready to devour and attack. One would find great difficulty in relating to the various symbols without understanding that our awakened compassion is the essential quality of the being of Mahakala.

    Mahakala has never been known to harm one being, even in the slightest manner, because he is constantly benefiting beings through the continuous play of the enlightened mind."

[erik]

Kadampa/Gedän (Gelugpa) stream has this fellow (Dorje Shugdän) as their Dharma protector:

Dorje Shugdän and the Deities of his mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa. After Je Tsongkhapa passed away, Khädrubje received five visions of him, each time appearing in a different aspect. Later, the great Yogi Dharmavajra saw Je Tsongkhapa in the aspect of Lama Losang Tubwang Dorjechang. This name was given to Je Tsongkhapa by Manjushri. It indicates that Je Tsongkhapa is the embodiment of both Conqueror Vajradhara and Buddha Shakyamuni. `Losang Dragpa' is Je Tsongkhapa's ordained name, `Tubwang' or `Powerful Able One' is an epithet of Buddha Shakyamuni, and `Dorjechang' is Tibetan for Vajradhara. Lama Losang Tubwang Dorjechang is an enlightened being and the principal Field for Accumulating Merit in the Guru yoga of Offering to the Spiritual Guide, or Lama Chöpa.
...
Many sadhanas of Dorje Shugdän state that Dorje Shugdän is the embodiment of the `Guru, Yidam, and Protector'. Here, `Guru' refers specifically to Lama Tsongkhapa. Thus, when we practise the sadhana of Dorje Shugdän we are indirectly practising the Guru yoga of Je Tsongkhapa, as well as the practices of Yamantaka and Kalarupa. Atisha said, `You Tibetans rely upon hundreds of Deities but do not achieve even one attainment, whereas we Indian Buddhists rely upon only one Deity and achieve the attainments and blessings of hundreds of Deities.' We should bear Atisha's comment in mind and realize that it is much more meaningful to practise one Deity sincerely, regarding that Deity as the synthesis of all Deities, than it is to practise many Deities superficially.

 Some people believe that Dorje Shugdän is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugdän's form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings. Dorje Shugdän appears as a fully-ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolizes great compassion and spontaneous great bliss, the essence of all the stages of the vast path of Sutra and Tantra. His round yellow hat represents the view of Nagarjuna and the wisdom sword in his right hand teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna's view. This is the essence of all the stages of the profound path of Sutra and Tantra.

Dorje Shugdän rides a snow lion, the symbol of the four fearlessnesses of a Buddha, and has a jewel-spitting mongoose perched on his left arm, symbolizing his power to bestow wealth on those who put their trust in him. The single eye in the centre of his forehead symbolizes his omniscient wisdom which perceives directly and simultaneously all past, present, and future phenomena. His wrathful expression indicates that he destroys ignorance, the real enemy of all living beings, by blessing them with great wisdom; and also that he destroys the obstacles of pure Dharma practitioners.