lha [skt: deva) - gods/ spirits, all male, mostly good dispositionĢ. TIBETAN CLASSIFICATION OF THE 18 DREGS PAġ. The behaviour of ghosts and harmers is weird". "Rather than giving offering cakes to these protectors,Ī thrust of the point of a meteorite iron razor is more profound. " Oracles and Demons of Tibet" with supplements and additional notes.
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Here is a listing of some principle protectors and demons. Intro by Vajranatha (from: The Healing Practice for Sidpa Gyalmo: Vidyadhara Publications: 1996) Moreover, generosity ( sbyin pa) is the first smong the Ten perfections ( phar phyin bcu) and there is no better way to generate meritorious Karma for oneself than by giving to others generosity." The Buddha or an enlightened Guardian has no need for our offerings. But this practice is for one's own benefit in terms of one's spiritual development. Yet, in relating to such a manifestation of enlightened awareness, the practitioner makes offerings in the same way as with the worldly Guardians. Such a being does not need to be bribed with offerings in order to behave itself and benefit humanity because, from the very beginning, it is an active manifestation of enlightened compassion.Īll of the Buddhas and great Bodhisattvas possess the capacity to project and emanate these Guardians that have a spiritual nature. Such a Guardian is not some lesser god or spirit subdued and converted to the Dharma and bound to service by fierce oaths, but a manifestation of apparition ( sprul pa) of an enlightened being.
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The other kind of Guardian is transmundane or beyond the the World (' jig rten las 'das pa'i srung ma). This is reflected in the words of the liturgy of a Rite of the Guardians. Here there is an exchange of energy between the practitioner adn the Otherworld of the spirits- a giving of gifts and offerings on the part of the practitioner and subsequently a performing of actions and tasks on the part of the Guardians. These Guardians and their spirit retainers are not enlightened beings and so they must be cajoled and coerced to keep their promises, even at times threatened. Praises and devotion alone are not sufficient. Therefore, these retainers, in particular, must be propitiated, even bribed, with offerings ( mchod pa Skt: puja) and thereafter, having accepted these offerings and being delighted and satisfied with them, they are again charged ('chol ba) by the practitioner to perform the protective tasks originally promised.
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A Guardian or Sungma has been oath bound ( dam can) previously to protect the Teaching and its practitioners, but in the retinues of each Sungma there are many Dregpa, that is, violent arrogant spirits, who easily become offended and angered when treated improperly. Whenever the lama or practitioner evokes such tutelaries while performing a Rite of the Guardians, he or she must be careful to assume in meditation an appropriate divine form or powerful manifestation and to have offerings, whether actual or visualized in the mind, prepared before hand to present to the deities and spirits summoned. Their powers and their knowledge do have their limits. Although they may be very powerful and knowledgeable in certain respects, they are neither omnipotent nor omniscient. They are sentient beings like ourselves still caught up in Samsara. Guardians may be worldly in nature (' jig rten pa'i srung ma), these being lesser deities or spirits converted to the Dharma by Buddha or some other great master. "Generally there are two types of Guardians.