Professional Documents
Culture Documents
Protector Report Final 3
Protector Report Final 3
Jennifer
Comment:
I
like
this
image
because
it
really
shows
the
negative
space.
She
is
the
queen
of
all
pervasive
space
after
all.
It
also
shows
her
one
fang,
one
eye,
attributes.
I
wonder
if
the
saying
One
Braid
means
everything
is
we
are
all
in
one
big
braid
with
everything
else?
Space,
space
as
well
as
many
other
things
can
be
threatening
when
we
hold
the
sense
of
self
to
be
solid
and
real.
1
SEE
IMAGE
Za
Rahula
This
information
came
from
Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf
on
the
Tara
Mandala
website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-Protectors-for-Complete-
Transmission.pdf
Drangsong
Rahula,
the
performer
of
unobstructed
power
and
strengthZa
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.
Rahulas
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.
More
Information
on
Za
Rahula
Research
papers
by
Cameron
Bailey
The
Raven
and
the
Serpent
(Discusses
Za
Rahula)
http://diginole.lib.fsu.edu/islandora/object/fsu:185057/datastream/PDF/view
Page 15: Rahus name means to grasp this chapter also discusses Rahulas birth story.
Page 64: The Kalachakra system is discussed as it pertains to Rahu as representing the central channel.
Page
66-74:
A
discussion
of
how
Rahula
is
a
being
that
is
half
way
between
an
enlightened
sage
like
the
buddah
and
the
absolute
evil
of
Rudra.
According
to
[one]
source
the
three
lowest
heads
of
Rhu
have
the
dark-green
faces
of
the
gshin
rje
[death
lords,
minions
of
Yama]:
their
nine
very
angry
looking
eyes
are
cast
downward.
The
middle
row
of
the
three
heads
has
the
blue-red
faces
of
the
bdud
[mras],
and
their
nine
blood-shot
eyes
look
into
the
space
lying
between
the
earth
and
the
sky.
The
three
uppermost
heads
have
the
faces
of
the
lha
type
[devas];
one
of
them
is
green,
the
other
red,
and
the
third
white.
Their
nine
peaceful-looking
eyes
are
turned
skyward.
~and~
The
Inverted
Mythology
of
Indo-Tibetan
Buddhism
(Discusses
Nyingma,
Longchen
Nynthik,
Za
Rahula)
https://www.academia.edu/25342884/THE_DEMON_SEER_RHULA_AND_THE_INVERTED_MYTHOLOGY_O
F_INDO-TIBETAN_BUDDHISM
SEE
IMAGE
Eunuch
Lord
(Tibetan:
pal
ye
she
gyi
gon
po
ma
ning
nag
po.
English:
The
Glorious
Lord
of
Pristine
Awareness,
Black
Eunuch):
the
body
emanation
of
Mahakala
and
lord
of
all
enlightened
and
worldly
protectors
of
the
Nyingma
School.
"...Glorious
Lord
of
Pristine
Awareness,
Black
Eunuch,
with
a
body
blue-black
in
colour,
one
face
and
two
hands.
Holding
aloft
in
the
right,
pointed
to
the
sky,
a
flaming
lance,
and
in
the
left
a
poisoned
heart
and
lasso.
With
three
round
red
eyes,
a
curled
tongue
and
hanging
black
snakes
for
hair.
Having
a
crown
of
five
dry
skulls
and
a
necklace
of
fifty
fresh.
Adorned
with
a
garland
of
hearts
and
piles
of
snakes,
dressed
in
silk
cloaks,
black
and
layered.
Having
a
gold
belt
and
a
girdle
of
fresh
human
skin.
From
the
three
doors
of
a
great
stick
of
sandalwood,
fastened
at
the
waist,
an
army
of
snakes
is
dispersed.
Decorated
with
varieties
of
colourful
flowing
streamers
and
all
the
frightful
ornaments.
Standing
with
the
left
leg
extended
atop
a
corpse
seat..."
(Terdag
Lingpa
Gyurme
Dorje
1646-1714
and
Minling
Lochen
Dharmashri
1654-1718.
Tibetan
source
text
'dod
'jo
bum
bzang,
Part
II,
page
121-123).
Lineage
of
Teachers:
Kuntu
Zangpo,
Chemchog,
Palgon,
Orgyan
Yab-yum,
Terton
Chowang,
Manlungpa,
Dagton,
Nyenton,
Sedingpa
Khupon,
Paljor
Wangchug,
Chokyi
Wangpo,
Karma
Guru,
Nyadag
Trulku,
Chowang
Kunzang,
Rigdzin
Tinle
Lhundrup,
etc.
Also
see
the
variant
lineages
of
Dorje
Lingpa,
Ratna
Lingpa,
Pema
Lingpa
and
Jatson
Nyingpo.
Durtr
Lhamo
This
information
came
fromhttp://www.rigpawiki.org/index.php?title=Durtr_Lhamo
'Goddess
of
the
Charnel
Ground',
is
considered
in
the
Nyingma
tradition
to
be
a
protectress
of
sacred
places,
and
particularly
of
the
property
of
temples,
monasteries
and
hermitages.
She
also
protects
the
terma
teachings,
the
tertns
who
discover
them,
and
those
who
practise
them.
Iconographically
she
is
usually
depicted
as
red
in
colour,
in
standing
form,
holding
a
hook
in
her
right
hand
and
a
mirror
in
her
left,
and
appears
in
the
Longchen
Nyingtik
Refuge
Field
along
with
other
protectors.
The
Five
Long-Life
Sisters,
Yudronma
and
the
Twelve
Tenmas
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
mai
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
Chddak
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
aspecial
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
3
of
turquoise,
gold,
and
flowers.
SEE
IMAGE
Dorje
Lekpa
This
information
came
from
Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf
on
the
Tara
Mandala
website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-
Protectors-for-Complete-Transmission.pdf
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.
Theu
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
underoath.
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
Legpas
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.
Dorje
Legpa
(Skt.Vajrasadhu)
whose
name
means
Good
Diamond
is
regarded
as
one
of
the
highest
ranking
oath-bound
Dharma
protectors
(Skt.Dharmapala).
He
has
a
variety
of
forms
and
a
large
retinue
which
also
includes
three
hundred
and
sixty
of
his
own
brothers.
His
chief
officer
and
emanation
is
The
Oath-bound
Dark
Blacksmith,
Damchen
Garba
Nagpo
in
Tibetan,
an
equally
important
protective
aspect.
Dorje
Legpa
is
one
of
the
native
energies
subdued
by
Padmasambhava
and
bound
by
oath
to
serve
the
Buddhist
cause.
Prior
to
Padmasambhavas
arrival
in
Tibet,
local
energies
such
as
Dorje
Legpa
prevented
the
propagation
of
Buddhism.
Through
his
tantric
power,
Padmasambhava
subdued
these
beings
and
extracted
from
them
a
vow
that
promised
their
unending
commitment
to
protect
Buddhism.
As
Damchen
Garba
Nagpo,
he
holds
a
vajra
hammer
made
of
meteoric
iron
in
his
right
hand,
and
tiger-skin
bellows
in
his
left
and
rides
on
a
billy
goat
with
crossed
horns,
this
is
an
actual
kind
of
goat
native
to
Tibet
called
a
Dam
Chen
Ra
Oath-bound
Goat!
The
birth
history
of
this
great
Dharma
protector,
Dhamchen
Dorje
Legpa,
who
is
known
as
the
reincarnation
of
the
Great
Heruka,
is
told
thus.
In
the
time
of
Buddha
Woesung
(sangs
rgyas
'od
srung)
he
was
born
in
an
aristocratic
family.
When
he
grew
up,
he
took
Ge-nyen
vows
(dge
bsnyen,
religious
vows
taken
by
laymen
as
distinguished
from
those
in
the
monastic
order)
from
Buddha
Woesung
and
achieved
the
Bodhisattva
way
of
life.
At
one
time,
he
stole
a
goat
from
his
neighbor,
took
it
to
the
cemetery
and
there
killed
the
animal
and
ate
its
meat.
He
wore
the
goat
skin,
killed
all
males
he
came
across
and
fornicated
with
all
the
females
he
came
across.
Remaining
thus,
he
one
day
took
the
meat
of
a
deer
that
had
died
after
consuming
poison.
As
a
result
he
too
died.
After
transmigrating
from
that
birth
he
was
born
the
son
of
a
demon
called
Zamin
Karma
(gza'
smin
dkar
ma).
He
grew
up
to
be
of
unrivalled
power
and
daring
and
killed
countless
number
of
sentient
beings.
Palden
Damdin
was
angered
by
this
and
flung
his
handstaff
at
him.
It
struck
him
in
the
head,
which
cracked,
and
his
soul
passed
into
the
Pure
Realm
(dag
zhing).
Thereafter
when
Lobpon
Pema
Jungney
(Guru
Padmasambhava)
sat
meditating
in
seclusion
in
a
cave
at
a
mountain
called
Yarigong
(gya'
ri
gong)
in
India
there
came
in
the
afternoon
one
day
a
white
man
riding
a
white
lion,
holding
in
hand
a
nine-pointed
Vajra
(rdo
rje
rtse
dgu)
and
wearing
a
felt
hat.
He
dismounted
and
without
taking
his
hat
off
prostrated
to
Lobpon
three
times
and
then
asked
him,
'Do
you
recognize
me?'
Lobpon
pretended
that
he
did
not
and
asked
him
who
he
was.
He
told
him
everything
in
detail
and
Lobpon
was
greatly
pleased.
After
that
he
oath-bound
him
by
putting
the
texts
of
the
pledge
on
his
head.
He
on
his
part
vowed
never
to
deviate
from
his
oath.
He
offered
Lobpon
his
life-heart
and
pledged
to
protect
the
4
Dharma.
Later
when
Lobpon
came
to
Tibet,
Dorje
Legpa
received
him.
Lobpon
once
again
oath-bound
him
to
protect
the
tantra
Dharma.
Since
that
time
Dorje
Legpa
is
consider
one
of
the
main
guardian
of
Nyingma
(the
Old
School).
SEE IMAGE
Drakshul
Wangmo
The
english
tanslation
of
this
Daily
Offering
in
our
Daily
Protector
Chants
can
be
found
at:
http://http://www.vajrayana.org/media/files/files/5bc3f44a/PRO_-
_Drakshul_Wangpo_UNI_half_page.pdf
Principal
Forms
of
Pehar
Gyalpo:
1.
King
of
Body
-
Monbu
Putra
(riding
a
blue
lion)2.
King
of
Speech
-
Dra
Lha
Kye
Chigbu
(riding
a
mule)
3.
King
of
Mind
-
Gya
Jin
(riding
an
elephant)
4.
King
of
Qualities
-
Shing
Cha
Chen
(riding
a
zombie,
or
a
horse)5.
King
of
Activities
-
Pehar
(riding
a
white
lion)
"In
former
times
at
Glorious
Red
Rock,
Acharya
Padmasambhava,
inviting
the
profound
vast
protector,
Had
bound
by
an
oath
as
the
entrusted
steward
of
all
Dharma
Establishments;
Pehar
is
a
non-Tibetan
spirit
who
is
believed
to
have
been
subjugated
by
Guru
Rinpoche
and
bound
by
an
oath
to
protect
all
the
Buddhist
temples
and
monasteries
of
Tibet.
Other
stories
relate
how
Pehar
was
a
local
protector
in
the
northern
regions
of
Bata-Hor,
conquered
by
Tri
Songtsen
Gampo,
and
brought
back
to
Tibet
hidden
in
the
horde
of
plundered
wealth.
This
group
of
five
Pehar
figures,
originally
belonging
to
the
Nyingma
'Revealed
Treasure'
Tradition,
was
later
incorporated
into
the
Gelugpa
School
at
the
time
of
the
5th
Dalai
Lama,
and
can
be
found
in
other
Tibetan
Buddhist
schools
depending
on
the
preferences
of
individual
monasteries.
Some
traditions
claim
that,
like
the
Direction
King
Vaishravana,
Pehar
Gyalpo
Ku
Nga
has
attained
the
10th
level
Bodhisattva
ground
-
a
Mahayana
level
of
attainment
-
immediately
preceding
the
full
enlightenment
of
a
Buddha.
Tsiu
Marpo
is
a
famed
protector
and
chief
of
the
Dralha.
He
and
his
six
brothers
were
born
from
the
union
of
Dong
Marma
and
the
lord
of
the
Mu
demons
(see
The
Seven
Blazing
Brothers
below).
Tsiu
Marpo
carries
a
red
silk
banner
in
his
right
hand,
and
asnare
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.Tsiu
Marpo
is
traditionally
considered
to
be
the
protector
of
Samye
Monastery,
and
Namkhai
Norbu
Rinpoche
has
reportedly
stated
that
Tsiu
Marpo
is
also
the
protector
of
America,
likely
due
to
his
dominion
over
the
West.
Local
Protectors
Excerpt
from
article
by
Hun
Lye,
who
is
referenced
by:
Jampa
Mackenzie
Stewart,
who
compiled
The
Life
of
Longchenpa
http://www.sacred-texts.com/bud/tib/protect.htm
In
a
particular
tradition
that
I
am
familiar
with,
it
is
said
that
there
are
three
kinds
of
protectors.
They
are
dharmapalas,
lokapalas
and
ksetrapalas.
Respectively
they
translate
to
"dharma-protectors,"
"world(ly)-
protectors"
and
"field-protectors."
Dharma-protectors
are
those
who
are
highly
advanced
on
the
Path.
From
Vajrayana's
point
of
view,
these
beings
are
actually
manifestations
of
the
activities
of
the
Buddhas.
Some
of
these
beings
are
considered
Buddhas
while
some
are
on
different
levels
of
the
Bodhisattva
path.
For
example,
Mahakala
and
Ekazati
are
both
considered
fully
enlightened
beings
while
someone
like
Dorje
Lekpa
is
considered
a
tenth
stage
bodhisattva.
The
worldly-protectors
refer
to
beings
who
have
pledged
to
protect
the
teachings
and
practitioners.
These
include
powerful
worldly
gods,
local
spirits,
energies
and
other
beings.
It
is
said
that
sometimes
these
beings
do
not
even
fully
accept
the
teachings
of
the
Buddha.
They
are
in
other
words
as
deluded
as
we
are
-
some
of
them
more,
others
less.
Field
protectors
are
usually
associated
with
very
specific
places
or
buildings.
In
Tibet,
families
live
in
the
same
place
and
house
for
hundred
of
years.
5
As
time
passes,
it
is
believed
that
there
are
certain
protectors
especially
connected
with
that
particular
house
are
much
lower
than
the
Dharma-protectors.
Both
the
worldly
and
field
protectors
are
not
particularly
related
to
Dharma
in
the
same
way
as
Dharma-protectors
are.
PENTSA
(?PENTSA
AMRITA
KHAHI/
Please
enjoy
the
five
nectars.
)http://www.drigung.com/tshogley.pdf
(ganachaakra
goes
into
the
5
nectars
http://en.wikipedia.org/wiki/Ganachakra)
In
Buddhist
sadhanas
the
five
meats
and
the
five
nectars
share
a
certain
equivalency
to
the
Hindu
Pancamakara.
Rather
than
the
transgressive
five
Ms
(madya,
mamsa,
matsya,
mudra
and
maithuna)
we
have
the
five
meats:
the
flesh
of
cow,
dog,
horse,
elephant
and
man,
and
the
five
nectars:
semen,
blood,
flesh,
urine,
and
feces.
The
five
meats
are
representative
of
the
five
skandhas:
form,
feeling,
discrimination,
action,
and
consciousness.
Likewise,
the
five
elements:
earth,
water,
fire,
wind,
correspond
to
the
five
nectars.
Depending
on
the
explanation
lineage
of
the
inner
offering,
these
associations
may
vary,
but
generally
the
essence
is
the
same.
In
this
practice
we
join
the
five
wisdoms
with
the
five
elements
to
produce
a
non-dual
intoxicating
ambrosia
that
has
the
capability
of
revealing
the
qualities
of
awakening
and
in
that
sense
provides
a
powerful
spring-board
of
potential
realization.
In
other
words
we
are
joining
our
perceptions
with
the
objects
of
our
perceptions-
entering
into
direct
relationship
with
phenomena;
uncontrived
and
expansive.
We
boil
perceptions
and
the
ability
to
perceive
in
a
five
dimensional
way
thereby
naturally
releasing
our
habitual
confused
samsaric
reaction
for
a
more
aware
equanimous
relationship
with
the
world
around
and
within
us.
This
is
the
very
mechanism
of
samsara/nirvana!
Whats
more,
as
this
mechanism
unfolds,
it
reveals
the
don-dual
vastness
of
Dharmakaya,
a
spring-board
for
sacred
outlook.
For
a
moment
everything
is
okay,
relaxed
into
ease.
These
substances
emanate
from
their
specific
syllables
and
are
brought
together
to
be
mixed
in
a
kapala
(skull
cap
bowl),
one
then
generates
a
flow
of
prana
which
strikes
syllables
for
fire
and
wind
underneath
the
kapala
to
make
its
contents
boil
and
in
a
sense
unify.
This
now
ambrosial
nectar
(amrita)
emits
the
syllables
Om,
Ah,
Hung,
dispersing
the
blessing
of
pure
Buddha
body,
speech
and
mind.
This
simply
radiates.
It
is
used
to
bless
torma
offerings
and
nectar
used
in
offerings,
or
in
a
more
general
way
tsok
offerings
as
well
as
the
general
environment.
There
is
another
side
to
this
as
well;
it
seems
an
importantly
powerful
thing
to
keep
in
mind
at
some
level
that
the
five
meats
and
five
nectars
were
intended
to
be
transgressive
repulsive
substances.
Shocking
and
caste
destroying,
they
arose
directly
out
of
the
charnel
ground
culture
that
figures
so
largely
in
Buddhist
Tantra.
There
is
power
in
our
response
to
disgust,
to
fear,
guilt,
lust
and
all
those
emotions
that
lurk
around
the
edges
of
our
movement
through
the
world;
we
all
have
our
own
relationships
to
purity
and
impurity,
and
they
are
a
lot
more
complicated
than
we
like
to
assume.
Guilt,
fear,
self-righteousness,
abandonment,
woe,
depression,
anger,
disgust-
an
army
of
emotions-
are
related
to
how
and
why
we
connect
to/react
to
purity
and
impurity-
we
carry
these
reactions
with
us
wherever
we
go
as
we
label
the
things
around
us
as
clean
and
or
unclean,
desirable
and
undesirable.
A
few
years
ago
I
was
speaking
with
the
abbot
of
a
Buddhist
monastery
in
India
about
the
historical
development
of
tantric
applications
of
using
impure
substances.
In
his
reply
he
said
that
things
are
so
much
more
different
today
in
trying
to
connect
with
these
practices.
Its
hard
to
see
rotting
corpses,
scary
wild
animals
feasting
on
human
remains,
lepers,
one
cant
go
down
to
a
charnel
ground
these
days
to
do
a
puja
around
bodies
in
various
states
of
decay.
With
the
use
of
toilet
paper,
some
of
the
stigma
of
the
use
of
the
left
hand
in
India
is
less
powerful,
and
in
western
countries
there
never
really
was
the
same
kind
of
stigma
in
6
this
regard.
This
he
suggested
that
this
is
one
of
the
reasons
why
we
use/rely
upon
visualizations-
they
can
be
quite
powerful.
However,
I
wonder
where
these
places
of
fear
are-
we
all
have
them-
perhaps
they
are
more
individualized,
or
abstracted.
Homelessness,
illness,
mental
illness,
terrorism,
and
death,
perhaps
these
are
some
of
the
newer
untouchables
of
our
times.
It
is
important
to
locate
them
for
ourselves,
touch
the
fear
or
terror
that
they
bring,
and
then
offer
them
up-
the
essence
of
fear
and
terror
is
mind,
and
minds
essence
is
primordially
pure.
If
we
can
take
these
sources
of
impurity
and
throw
them
in
a
pot
and
cook
them
with
wind
and
fire,
energy
and
exhaustive
passion,
they
can
be
seen
for
what
they
are,
not
much
different
from
the
purity
and
wholesomeness
that
we
so
easily
cling
to.
What
then
is
the
difference?
And
why
to
we
always
run
from
one
towards
the
other?
AMRITA
(Amrit
(Tibetan:
bDud.rTsi,
pronounced
"dutsi"),
also
plays
a
significant
role
in
Vajrayana
Buddhism
as
a
sacramental
drink
which
is
consumed
at
the
beginning
of
all
important
rituals
(e.g.
abhisheka,
ganachakra,
Homa).
In
the
Tibetan
tradition,
'dutsi'
is
made
during
drubchens
-
lengthy
ceremonies
involving
many
high
lamas.
It
usually
takes
the
form
of
small,
dark-brown
grains
that
are
taken
with
water,
or
dissolved
in
very
weak
solutions
of
alcohol,
and
is
said
to
improve
physical
and
spiritual
well-being.)
http://en.wikipedia.org/wiki/Amrita
A
Vajrayana
text
called
Dri.Med.
Zhal.Ph'reng
("the
immaculate
crystal
garland")
describes
the
origin
of
amrita
in
a
version
of
the
Hindu
"ocean-churning"
legend
re-told
in
Buddhist
terms.
In
this
Vajrayana
version,
the
monster
Rahu
steals
the
amrita
and
is
blasted
by
Vajrapani's
thunderbolt.
As
Rahu
has
already
drunk
the
amrita
he
cannot
die
but
his
blood,
dripping
onto
the
surface
of
this
earth,
causes
all
kinds
of
medicinal
plants
to
grow.
At
the
behest
of
all
the
Buddhas,
Vajrapani
reassembles
Rahu
who
eventually
becomes
a
protector
of
Buddhism
(according
to
the
Tibetan
"Nyingma"
tradition).
In
a
previous
article
I
looked
into
the
seed
syllable
of
Perfect
Wisdom.
Wisdom
is
always
matched
and
balanced
by
compassion
in
Buddhism
so
I
thought
I'd
take
a
look
at
the
seed
syllable
of
Amitabha,
the
Buddha
of
Compassion,
hrih
(h.rii.h
-
dot
under
the
r
and
final
h,
long
i).
Hrih
is
also
the
seed
syllable
for
the
Bodhisattva
Avalokiteshvara
or
as
the
Tibetans
call
him
Chenrezig,
who
is
closely
associated
with
Amitabha.
In
the
system
of
Tantra
magic
they
are
all
associated
the
with
the
Red
Rite
----
http://jayarava.blogspot.com/2007/07/seed-syllable-of-great-compassion.html
BALINGTA
(Torma
(Skt:
Balingta,
Tib:
Tor-ma,
Wylie:
gtor
ma)
are
figures
made
mostly
of
flour
and
butter
used
in
tantric
rituals
or
as
offerings
in
Tibetan
Buddhism.
They
may
be
dyed
in
different
colors,
often
with
white
or
red
for
the
main
body
of
the
torma.
They
are
made
in
specific
shapes
based
on
their
purpose,
usually
conical
in
form.
A
very
large,
central
shrine
torma
may
be
constructed
for
festivals,
though
typically
they
are
small
and
placed
directly
on
a
shrine,
on
a
plate,
mounted
on
leather[1]
or
held
on
a
special
base
like
a
skull.[2])
http://en.wikipedia.org/wiki/Torma