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Protectors In Vajrayâna Buddhism

By Hun Lye

The following is an attempt to try to explain the significance of "protectors"

in the context of Vajrayâna Buddhism. I have to confess with all honesty
that my knowledge in this particular subject is extremely limited. Books
that I have read regarding "protectors" are usually very vague, brief and
even confusing at times. On top of that, I have not personally received any
extensive teachings from the lineage teachers regarding this matter. And
very often, these traditional teachers do not venture into any sophisticated
psychological discourse on the significance of these "protectors" - with
few exceptions. It is important to bear in mind that consistency is not
something that is given 100% attention to in Vajrayâna. By this I mean that
depending on different texts, sources, lineages and teachers, you will get
slightly different classifications of things. For example, generally it is said
that there are five Buddha-families but occasionally you will get references
to a sixth family with Vajrasattva as the lord (in the five family
classification, Vajrasattva belongs to the Vajra family with Aksobhya as the
lord). Apparently, this six family scheme is rather popular among the
Vajrayâna lineages in Nepal.

Anyway, back to the original point. Therefore, what I write here might not
totally agree with what some others might have heard or read. But
basically, I think the idea should be the same - that is assuming I am on the
right track. 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," "worldly-
protectors" and "field-protectors." Dharma-protectors are those who are
highly advanced on the Path. From Vajrayâna 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. As time passes, it is believed that there are certain
protectors especially connected with that particular house, clan or family.
Spiritually both the worldly and field protectors are much lower than the
Dharma-protectors. Both the worldly and field protectors are not
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particularly related to Dharma in the same way as Dharma-protectors are.

How should we relate to the protectors? I remember reading His Holiness
the Dalai Lama's response to a similar question. His Holiness advised that
it is actually sufficient to regard the Triple Gem (Buddha, Dharma and
Sangha) as protectors. In his opinion, if one truly takes refuge in the Triple
Gem they will be the best protectors one can have. He further explained
that protectors are related to Vajrayâna practice and only those who are
deeply involved with Vajrayâna practices should be concerned with the
protectors. I suspect that His Holiness' response in this case is spoken for
the general audience and in no way indicates that he is not in favor of
protector practices. Other teachers also agree that if one really relies on
the Triple Gem, protection is guaranteed. Very briefly, according to
Vajrayâna, protectors should never be seen as something separate from
oneself. Protectors actually have two levels, which we can relate with. On
the relative level, there are protectors like Mahakala, Palden Lhamo, Dorje
Lekpa or Ekazati. There are numerous sadhanas (practices) associated
with these protectors. But ultimately, it is our own Rigpa (the natural mind
which is empty, spacious and open) that is the protector. The sadhanas
usually have a structure where the meditator visualizes him or herself as a
particular protector. The meditator is reminded again and again that his or
her own nature is never separate from the protectors'. Some teachers
further explain that in a way, these protectors are simply our own
awareness and mindfulness. Because we are beings with both body and
mind, it is easier in the beginning for us to focus on some being with a
form - the various protectors. By meditating on their enlightened form - the
various attributes and ornaments (these are related to different enlightened
qualities and activities), one is to actualize these same enlightened
qualities in oneself. In a sense, we can say that the protectors are our own
awareness and mindfulness appearing in enlightened forms. With right
awareness and mindfulness, we will be able to relate to things as they truly
are (the wisdom aspect) and carry out the bodhisattva activities (the
compassionate aspect). Therefore, the effectiveness of these protectors
are directly related to our own level of awareness and mindfulness. I have
also heard another teacher explaining that the law of karma is the real
protector. Here, he means that if one were to truly understand cause and
effect, one will then abstain from performing any negative actions but
instead only cultivate good. Perhaps on a more advance level, the Dharma-
protectors are related to different forms and levels of energies. These
energies are said to be latent in us. By relating to a particular protector,
one learns how to channel up a particular energy and to deal with it in an
enlightened way. Because energy is simply energy (with negative and
positive potentials), there is always a chance of not knowing how to deal
with a certain energy that has been aroused through practice. Or perhaps
the means of arousing that energy is misused. This is when it is believed
that negative effects will occur. This effect might not only affect the
practitioner himself but might include other as well. Therefore, some
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teachers are extremely cautious when it comes to protector practices. In

traditional language, protector's practice is something that one does only if
one is certain that one can fulfill all the commitments (samaya or damtshig)
related to that practice. Unlike practices like Chenrezig meditation or Tara,
it is said that when the protector practice is done wrongly or is not done
consistently, the protectors will get extremely "wrathful." These protectors
are guardians of the different practices. It is also said that protectors are
there to make sure that the purity of the lineage is protected. And to do
that, they guard the practices of the practitioners. It is not uncommon to
hear people saying that when they became lazy in their practice or got
distracted, something mysterious or supernatural happened that pulled
them back into the Path again! And devout Tibetans will straightaway
acknowledge the protectors for fulfilling their duties. There are also stories
of protectors who guard termas - hidden "treasures" (teachings, ritual
objects etc, that have supposedly been hidden by masters like
Padmasambhava to be retrieved in latter days to benefit people). Some of
these protectors are even believed to fiercely guard these termas so that if
the wrong people get these termas, they might be destroyed or the termas
will simply vanish. These protectors are usually not Dharma-protectors but
some worldly protectors. Therefore, on the relative level, these protectors
are treated like independent beings who have pledged to protect the
Dharma (but since the ultimate and relative can never be taken as distinct,
one is always reminded of the ultimate protector - one's own natural mind).
Different lineages, teachers and practices have different special protectors.
For example, Palden Lhamo and Dharmaraja is particularly associated with
the Gelugpas. For the Kagyupas, Mahakala is especially significant.
Different aspects of Mahakala (two-armed, four-armed, six-armed, female
aspects) are practiced by the Sakyas, Gelugs, Kagyus and Nyingmas. In the
Drikung-Kagyu (one of the major sects in the Kagyu school), Achi Chokyi
Drolma is a protector intimately related to members of this lineage.
Milarepa himself is related to the five protector goddesses of Tibet - known
as the Tseringmas. Among the Nyingmapas, Ekazati, Rahula and Dorje
Lekpa are protectors very closely related to Dzog-chen. The famous deity
of the Nechung oracle is the personal protector of the Dalai Lamas. Various
elaborate rituals and sadhanas are performed to these protectors in the
lives of practitioners. There are certain monasteries that have protector
practices carried out 24 hours a day for 365 days a year. If I am not
mistaken, there are a group of monks specially charged with the task of
performing protector practices for the welfare of His Holiness the Dalai
Lama in particular, and the live of the Dharma in general. So... if I have not
totally confused my readers, I hope some of you will at least get a faint idea
of what protectors are. If there is anyone out there that have further
knowledge and experience that can be shared, do contribute! Call me a
conservative, but part of the problem with trying to explain protector
practice is that I am not sure what I should write and what I shouldn't.
IMHO, protectors can be easily misunderstood. They can be easily seen as
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spiritual policeman that are out there to get you if you misbehave. And lots
of superstitions can come up from this kind of understanding - this is the
last thing that I am trying to do. If I have to summarize the significance of
protectors very briefly, in say one or two sentences, the following will be it:
"Protectors, like other Buddhas and deities related to one's practice,
should NEVER be seen as separate from one's natural mind, one's Rigpa.
And to be mindful at all times of cause and effect is perhaps the most
direct protector one can get."

Sarvam mangalam