Difference between revisions of "Why are there Wrathful Deities?"
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| − | I've always been asked this question by people and friends who are new to Tibetan Buddhism... Why are the Tibetan Buddhas so wrathful? Why are they not Peaceful??? Hence with whatever little knowledge I have based on what I've been taught I gave them the explanation with an example of a Mother who would turn ugly and "wrathful" to a very very naughty child of hers and this is due to her great love and compassion for her child to be good and SAFE. Hence it got me digging for more solid background and info... so here is some sharing... if you do have more... do share here x | + | I've always been asked this question by [[people]] and friends who are new to [[Tibetan Buddhism]]... Why are the [[Tibetan]] [[Buddhas]] so [[wrathful]]? Why are they not [[Peaceful]]??? Hence with whatever little [[knowledge]] I have based on what I've been [[taught]] I gave them the explanation with an example of a Mother who would turn ugly and "[[wrathful]]" to a very very naughty child of hers and this is due to her great [[love]] and [[compassion]] for her child to be good and SAFE. Hence it got me digging for more solid background and info... so here is some sharing... if you do have more... do share here x |
| − | Wrathful Deities | + | [[Wrathful Deities]] |
| − | An enigmatic aspect of Tibetan Buddhist iconography is the presence of ferocious, terrifying forms known as the wrathful deities. Though these hideous, hair-raising images seem contradictory to Buddhist ideals, they are not personifications of evil or demonic forces. | + | An enigmatic aspect of [[Tibetan Buddhist]] [[iconography]] is the presence of ferocious, {{Wiki|terrifying}} [[forms]] known as the [[wrathful deities]]. Though these hideous, hair-raising images seem [[contradictory]] to [[Buddhist]] ideals, they are not personifications of [[evil]] or {{Wiki|demonic}} forces. |
| − | Rather, the [[wrathful deities]] are benevolent gods who symbolize the tremendous effort it takes to vanquish evil, the violence that is a fundamental reality of the cosmos and the human mind and protect the faithful by instilling terror in evil spirits. | + | Rather, the [[wrathful deities]] are [[benevolent gods]] who [[symbolize]] the tremendous [[effort]] it takes to vanquish [[evil]], the [[violence]] that is a [[fundamental reality]] of the [[cosmos]] and the [[human mind]] and {{Wiki|protect}} the [[faithful]] by instilling {{Wiki|terror}} in [[evil spirits]]. |
| − | In Sanskrit, the [[wrathful deities]] are known as dharmapalas, which means "defender of the dharma." In Tibetan, they are drag-gshed, meaning "cruel, wrathful hangman." | + | In [[Sanskrit]], the [[wrathful deities]] are known as [[dharmapalas]], which means "defender of the [[dharma]]." In [[Tibetan]], they are drag-gshed, meaning "{{Wiki|cruel}}, [[wrathful]] hangman." |
The [[Eight Wrathful Deities]] | The [[Eight Wrathful Deities]] | ||
| − | The most important category of wrathful deities is the group of [[eight dharampalas]]. The [[dharampalas]], or [[defenders of Buddhism]], are divinities with the rank of Bodhisattva who wage war without any mercy against the demons and enemies of Buddhism. These eight wrathful deities, which can be worshiped as a group of "Eight Terrible Ones" or individually, are: | + | The most important category of [[wrathful deities]] is the group of [[eight dharampalas]]. The [[dharampalas]], or [[defenders of Buddhism]], are [[divinities]] with the rank of [[Bodhisattva]] who wage [[war]] without any [[mercy]] against the {{Wiki|demons}} and enemies of [[Buddhism]]. These eight [[wrathful deities]], which can be worshiped as a group of "Eight Terrible Ones" or individually, are: |
| − | [[Lha-mo]] (Tibetan: | + | [[Lha-mo]] ([[Tibetan]]: “[[Goddess]]”; [[Sanskrit]]: [[Sri-devi]], or [[Kala-devi]]) - [[fierce goddess of the city of Lhasa]] and the only [[feminine wrathful deity]] |
| − | [[Tshangs-pa Dkar-po]] (Tibetan: “[[White Brahma]]”; Sanskrit: [[Sita-Brahma]]) | + | [[Tshangs-pa Dkar-po]] ([[Tibetan]]: “[[White Brahma]]”; [[Sanskrit]]: [[Sita-Brahma]]) |
| − | [[Beg-tse]] (Tibetan: “[[Hidden Sheet of Mail]]”) | + | [[Beg-tse]] ([[Tibetan]]: “[[Hidden Sheet of Mail]]”) |
| − | [[Yama]] (Sanskrit; Tibetan: [[Gshin-rje]]) - [[the god of death]], often shown gripping the Tibetan wheel of life | + | [[Yama]] ([[Sanskrit]]; [[Tibetan]]: [[Gshin-rje]]) - [[the god of death]], often shown gripping the [[Tibetan wheel of life]] |
| − | [[Kubera]], or [[Vaisravana]] (Sanskrit; Tibetan: [[Rnam-thos-sras]]) - the [[god of wealth]] and the only wrathful deity who is never represented in a fierce form | + | [[Kubera]], or [[Vaisravana]] ([[Sanskrit]]; [[Tibetan]]: [[Rnam-thos-sras]]) - the [[god of wealth]] and the only [[wrathful deity]] who is never represented in a fierce [[form]] |
| − | [[Mahakala]] (Sanskrit: “[[Great Black One]]”; Tibetan: [[Mgon-po]]) | + | [[Mahakala]] ([[Sanskrit]]: “[[Great Black One]]”; [[Tibetan]]: [[Mgon-po]]) |
| − | [[Hayagriva]] (Sanskrit: “[[Horse Neck]]”; Tibetan: [[Rta-mgrin]]) | + | [[Hayagriva]] ([[Sanskrit]]: “[[Horse Neck]]”; [[Tibetan]]: [[Rta-mgrin]]) |
| − | [[Yamantaka]] (Sanskrit: “[[Conqueror of Yama]], or | + | [[Yamantaka]] ([[Sanskrit]]: “[[Conqueror of Yama]], or [[Death]]”; [[Tibetan]]: [[Gshin-rje-gshed]]) |
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| − | Worship of the [[wrathful deities]] was initiated in the 8th century by the magician-saint [[Padmasambhava]], who is said to have conquered the malevolent deities in Tibet and forced them to vow to protect Buddhists and the Buddhist faith. Many of the wrathful deities can be linked to [[Hinduism]], [[Bon]] (the indigenous religion of Tibet), or folk deities. {2} | + | {{Wiki|Worship}} of the [[wrathful deities]] was [[initiated]] in the 8th century by the magician-saint [[Padmasambhava]], who is said to have conquered the [[malevolent]] [[deities]] [[in Tibet]] and forced them to [[vow]] to {{Wiki|protect}} [[Buddhists]] and the [[Buddhist faith]]. Many of the [[wrathful deities]] can be linked to [[Hinduism]], [[Bon]] (the indigenous [[religion]] of [[Tibet]]), or {{Wiki|folk}} [[deities]]. {2} |
| − | Wrathful Deities in Buddhist Worship and Devotion | + | [[Wrathful Deities]] in [[Buddhist]] {{Wiki|Worship}} and [[Devotion]] |
| − | Images of the wrathful deities are kept in the homes and temples of Tibetan Buddhists to protect them against evil influences and remind them to destroy passion and evil in themselves. In general Buddhist practice, sculptures and [[thangkas]] are intended as temporary dwellings for the spiritual beings into which Buddhism projects its analysis of the nature of the world. They are thus not just aesthetic objects but actual dwellings for the energies projected into them with the aid of mantras. The power of those energies [[Mahakala]] [[thangka]] can then be directed towards the Buddhist goal. The wrathful deities, though benevolent, are represented in visual arts as hideous and ferocious in order to instill terror in evil spirits which threaten the dharma. | + | Images of the [[wrathful deities]] are kept in the homes and [[temples]] of [[Tibetan Buddhists]] to {{Wiki|protect}} them against [[evil influences]] and remind them to destroy [[passion]] and [[evil]] in themselves. In general [[Buddhist practice]], sculptures and [[thangkas]] are intended as temporary {{Wiki|dwellings}} for the [[spiritual]] [[beings]] into which [[Buddhism]] projects its analysis of the [[nature]] of the [[world]]. They are thus not just {{Wiki|aesthetic}} [[objects]] but actual {{Wiki|dwellings}} for the energies {{Wiki|projected}} into them with the aid of [[mantras]]. The power of those energies [[Mahakala]] [[thangka]] can then be directed towards the [[Buddhist]] goal. The [[wrathful deities]], though {{Wiki|benevolent}}, are represented in [[visual]] [[arts]] as hideous and ferocious in order to instill {{Wiki|terror}} in [[evil spirits]] which threaten the [[dharma]]. |
[[Wrathful practice]] | [[Wrathful practice]] | ||
| − | [[Dorje Phurba]]: [[AroTer]] form | + | [[Dorje Phurba]]: [[AroTer]] [[form]] |
| − | + | “[[Wrathful practice]]” is an approach within [[Tantric Buddhism]] that can dramatically accelerate your progress. However, it is only workable if you are willing to have [[Buddhist practice]] be the sole important thing in your [[life]], under close supervision of a [[lama]], after many years of [[preliminary practice]]. And, it comes with a steep price, and a serious [[risk]]. | |
| − | [[Tantric Buddhism]] is the path of transformation. The practices of Tantra transform negative emotions into positive, enlightened ones. Usually in Tantra we wait for negative emotions to occur, and then apply transformative methods. If you are sufficiently committed, however, you can deliberately stir up negative emotions in order to transform them. This makes it possible to practice transformation as much as you want—rather than having to wait around for something bad to happen. | + | [[Tantric Buddhism]] is the [[path of transformation]]. The practices of [[Tantra]] [[transform]] [[negative emotions]] into positive, [[enlightened ones]]. Usually in [[Tantra]] we wait for [[negative emotions]] to occur, and then apply transformative [[methods]]. If you are sufficiently committed, however, you can deliberately stir up [[negative emotions]] in order to [[transform]] them. This makes it possible to practice [[transformation]] as much as you want—rather than having to wait around for something bad to happen. |
| − | The most negative emotion is hatred. Wrathful practice is called | + | The most negative [[emotion]] is [[hatred]]. [[Wrathful practice]] is called “[[wrathful]]” because [[hatred]] is the [[emotion]] you most stir up and attempt to [[transform]]. As part of the method, you rely on a “[[wrathful yidam]],” or [[visualized]] enraged [[deity]]. ([[Dorje Phurba]], shown at the top of this page, is an example.) With this practice, [[hatred]] can be [[transformed]] into the clarity of [[enlightenment]]. |
| − | According to [[Tibetan Buddhism]], destruction is one of the four functions of a Buddha. Wrathful practice gives you the clarity to know what must be destroyed, and the ferocity to destroy it. | + | According to [[Tibetan Buddhism]], destruction is one of the four functions of a [[Buddha]]. [[Wrathful practice]] gives you the clarity to know what must be destroyed, and the [[ferocity]] to destroy it. |
| − | Generally, Buddhist practice makes your life work better—and for many of us, that is the main motivation. Wrathful practice is likely to make your life worse—at least for several years. Part of the wrathful method is to abandon, or even actively destroy, any aspect of your life that interferes with your practice. Everything in life except practice can fall apart. That is what I called the “steep price.” | + | Generally, [[Buddhist practice]] makes your [[life]] work better—and for many of us, that is the main [[motivation]]. [[Wrathful practice]] is likely to make your [[life]] worse—at least for several years. Part of the [[wrathful]] method is to abandon, or even actively destroy, any aspect of your [[life]] that interferes with your practice. Everything in [[life]] except practice can fall apart. That is what I called the “steep price.” |
| − | The “serious | + | The “serious [[risk]]” is that you will fail in the transformation—and fail to see that you have failed. This [[danger]] is spoken of frequently in [[Tibetan]] texts—and this outcome is common. [[Wrathful]] [[yidam]] practice can produce [[extraordinary]] [[arrogance]]. That is based on the [[perception]] that “I have [[transformed]] myself into an [[enlightened]], [[wrathful]] being.” (Properly, [[yidam practice]] is the [[perception]] that “the [[yidam]] is occurring.” It is non-personal.) |
| − | It is easy to persuade yourself that you have succeeded when you have not. Then you believe you have complete, clear understanding of Buddhism, you are qualified to say who or what needs to be destroyed, and you are just the one to do it. That makes you dangerous to others. | + | It is easy to persuade yourself that you have succeeded when you have not. Then you believe you have complete, [[clear understanding]] of [[Buddhism]], you are qualified to say who or what needs to be destroyed, and you are just the one to do it. That makes you [[dangerous]] to others. |
| − | I think this explains some of the online forum participants who viciously attack Buddhist traditions they dislike. They show the signs of missing the mark in wrathful practice (perhaps due to inadequate supervision). They are arrogantly full of themselves, absolutely certain of their narrow beliefs, claim to have the only correct understanding of Buddhism, and are willing to violate ethical standards in attempts to destroy their religious enemies. They might style themselves | + | I think this explains some of the online forum participants who viciously attack [[Buddhist traditions]] they dislike. They show the [[signs]] of missing the mark in [[wrathful practice]] (perhaps due to inadequate supervision). They are arrogantly full of themselves, absolutely certain of their narrow [[beliefs]], claim to have the only correct [[understanding]] of [[Buddhism]], and are willing to violate [[ethical]] standards in attempts to destroy their [[religious]] enemies. They might style themselves “[[dharma]] cops,” but act as self-appointed vigilantes. I [[wonder]] who he is talking about here... are they the ones that hates [[Shugden]] practitioners and loves to put us down for our practice? |
| − | Below I share some explanations of wrathful deities: | + | Below I share some explanations of [[wrathful deities]]: |
| − | Yamantaka is one of a number of similar deities who embody wrathful characteristics. They all appear in demonic forms, brandishing frightening weapons and surrounded by wisdom fire. When a practitioner evokes the presence of these deities, their power can be almost tangible, though the feeling is certainly benign and not evil. The ego may nevertheless feel quite threatened, sensing unconsciously that all these forces are directed towards its subjugation. | + | [[Yamantaka]] is one of a number of similar [[deities]] who embody [[wrathful]] [[characteristics]]. They all appear in {{Wiki|demonic}} [[forms]], brandishing frightening [[weapons]] and surrounded by [[wisdom fire]]. When a [[practitioner]] evokes the presence of these [[deities]], their power can be almost {{Wiki|tangible}}, though the [[feeling]] is certainly benign and not [[evil]]. The [[ego]] may nevertheless [[feel]] quite threatened, sensing {{Wiki|unconsciously}} that all these forces are directed towards its subjugation. |
| − | Most of the wrathful deity forms are manifestations of their peaceful counterparts: thus, [[Yamantaka]] is the [[manifestation of Manjushri]], the [[Buddha of wisdom]]; [[Mahakala]], of [[Chenrezig]], the [[buddha of compassion]]; [[Hayagriva]], of [[amitabha]]; and [[Vajrakilaya]], of [[Vajrasattva]]. They demonstrate an important balance of the light and dark faces of the same deity. | + | Most of the [[wrathful deity]] [[forms]] are [[manifestations]] of their [[peaceful]] counterparts: thus, [[Yamantaka]] is the [[manifestation of Manjushri]], the [[Buddha of wisdom]]; [[Mahakala]], of [[Chenrezig]], the [[buddha of compassion]]; [[Hayagriva]], of [[amitabha]]; and [[Vajrakilaya]], of [[Vajrasattva]]. They demonstrate an important [[balance]] of the {{Wiki|light}} and dark faces of the same [[deity]]. |
| − | The dark face of the Self, our wrathful Buddha nature, manifests in the wrathful deity, which in Tibetan Buddhism is viewed as the embodiment of enlightened activity, just as much as the bright face is. But, like the dark face of the Self, it can put us through the tearing and rending that demands we change and grow when necessary. The wrathful side of our Buddha nature makes us face ourselves in powerful, often terrifying ways. It pushes us beyond our fearful limitations, even initiating a breakdown to break through to a deeper level of understanding. | + | The dark face of the [[Self]], our [[wrathful]] [[Buddha nature]], [[manifests]] in the [[wrathful deity]], which in [[Tibetan Buddhism]] is viewed as the [[embodiment]] of [[enlightened activity]], just as much as the bright face is. But, like the dark face of the [[Self]], it can put us through the tearing and rending that demands we change and grow when necessary. The [[wrathful]] side of our [[Buddha nature]] makes us face ourselves in powerful, often {{Wiki|terrifying}} ways. It pushes us beyond our {{Wiki|fearful}} limitations, even {{Wiki|initiating}} a breakdown to break through to a deeper level of [[understanding]]. |
| − | There are also female deities associated with the dark side of the feminine, such as [[Palden Lhamo]], [[Ekajati]], and various wrathful aspects of the goddess Tara. [[Ekajati]] is a wild demoness with one blind eye, one tooth, and one breast. [[Palden Lhamo]], the female parallel to [[Yamantaka]], is a manifestation of the peaceful goddess [[White Tara]]. She is a ferocious-looking crone, a wile and terrible demoness, riding a mule across an ocean of blood. She is the queen of witches and spirits, bringing them under her power. She scatters vile diseases on those who disregard her, or who act in ways that are malignant to the Dharma. | + | There are also [[female deities]] associated with the dark side of the {{Wiki|feminine}}, such as [[Palden Lhamo]], [[Ekajati]], and various [[wrathful]] aspects of the [[goddess Tara]]. [[Ekajati]] is a wild [[Wikipedia:demon|demoness]] with one [[blind]] [[eye]], one tooth, and one {{Wiki|breast}}. [[Palden Lhamo]], the {{Wiki|female}} parallel to [[Yamantaka]], is a [[manifestation]] of the [[peaceful]] [[goddess]] [[White Tara]]. She is a ferocious-looking crone, a wile and terrible [[Wikipedia:demon|demoness]], riding a mule across an ocean of {{Wiki|blood}}. She is the [[Wikipedia:Queen consort|queen]] of {{Wiki|witches}} and [[spirits]], bringing them under her power. She scatters vile {{Wiki|diseases}} on those who [[disregard]] her, or who act in ways that are malignant to the [[Dharma]]. |
| − | Thus, in all deities, a dual nature is evident; light and dark, upper world and underworld, peaceful and wrathful. The forces of the Shadow are not inherently demonic and terrible. Light and dark, good and evil, creation and destruction are relative dualities that have no ultimate true nature. They are not absolutes. It is our ignorance and lack of insight that seeks out one and fears the other. | + | Thus, in all [[deities]], a dual [[nature]] is evident; {{Wiki|light}} and dark, upper [[world]] and {{Wiki|underworld}}, [[peaceful]] and [[wrathful]]. The forces of the Shadow are not inherently {{Wiki|demonic}} and terrible. Light and dark, [[good and evil]], creation and destruction are [[relative]] dualities that have no [[Wikipedia:Absolute (philosophy)|ultimate]] [[true nature]]. They are not absolutes. It is our [[ignorance]] and lack of [[insight]] that seeks out one and {{Wiki|fears}} the other. |
| − | The first glimpse of wrathful deities can cause uncertain judgement among-st practitioners such as a novice Western practitioner of Buddhist faith.It could perceive as invitation into occult paraphernalia. | + | The first glimpse of [[wrathful deities]] can [[cause]] uncertain [[judgement]] among-st practitioners such as a {{Wiki|novice}} [[Western]] [[practitioner]] of [[Buddhist]] faith.It could {{Wiki|perceive}} as invitation into [[occult]] {{Wiki|paraphernalia}}. |
| − | Wrathful deities are dark and terrifying.Their imaginary are composed to "scare"bad or negative influences.The manifestations of wrathful deities are to serve and protect the Buddhist faith.Wrathful deities are often the liberation of Hindu Gods and Goddesses. | + | [[Wrathful deities]] are dark and terrifying.Their [[imaginary]] are composed to "scare"bad or negative influences.The [[manifestations]] of [[wrathful deities]] are to serve and {{Wiki|protect}} the [[Buddhist]] faith.Wrathful [[deities]] are often the [[liberation]] of [[Hindu Gods]] and [[Goddesses]]. |
| − | Most common question asked are why wrathful deities black or other fierce hues.The hues represent the colors of the universe,black being the ultimate absence and true color of emptiness.Why do Hindu Gods want to become liberated through Buddhism?The answer is the Hindu God wants to attain liberation from [[samsara]]. | + | Most common question asked are why [[wrathful deities]] black or other fierce hues.The hues represent the colors of the universe,black being the [[Wikipedia:Absolute (philosophy)|ultimate]] absence and true {{Wiki|color}} of emptiness.Why do [[Hindu Gods]] want to become {{Wiki|liberated}} through Buddhism?The answer is the [[Hindu]] [[God]] wants to attain [[liberation]] from [[samsara]]. |
| − | Are [[wrathful deities]] demonic? NO,not at all. | + | Are [[wrathful deities]] {{Wiki|demonic}}? NO,not at all. |
Are they [[compassionate]]? YES, | Are they [[compassionate]]? YES, | ||
| − | Do they serve and protect the [[Buddhist faith]]? YES | + | Do they serve and {{Wiki|protect}} the [[Buddhist faith]]? YES |
| − | The first wrathful image I came across was Setrap.I stared and wondered. | + | The first [[wrathful]] image I came across was Setrap.I stared and wondered. |
| − | I love wrathful deities and I think wrath in Tantra is a powerful method from which [[Bodhichitta]] and compassion can be expressed to gain a certain clarity of mind, swiftness and strength. Often touted to be like a compassionate mother who is in fits of rage because she's aggravated and worried for her only child who carelessly and mindlessly hurting himself/herself. Such imagery is often used to described some of the most horrific [[Tantric deities]]. | + | I [[love]] [[wrathful deities]] and I think [[wrath]] in [[Tantra]] is a powerful method from which [[Bodhichitta]] and [[compassion]] can be expressed to gain a certain [[clarity of mind]], swiftness and strength. Often touted to be like a [[compassionate]] mother who is in fits of [[rage]] because she's aggravated and worried for her only child who carelessly and mindlessly hurting himself/herself. Such [[imagery]] is often used to described some of the most horrific [[Tantric deities]]. |
| − | Some complex [[Tantric deities]] may even possess one or many faces expressing wrath, representing one of the moods of the deity. This also indicates that the delusion or emotion from which the accomplished Tantrika may express to effect a certain transformation in the practitioner. In fact, wrath is one of the main means from which a High Lama may purify the intentions, karma and to set things right for the faithful practitioner. However, such powerful action can only come into effect when the Lama has [[Bodhichitta]] so the results will always be beneficial. | + | Some complex [[Tantric deities]] may even possess one or many faces expressing [[wrath]], representing one of the [[moods]] of the [[deity]]. This also indicates that the [[delusion]] or [[emotion]] from which the accomplished [[Tantrika]] may express to effect a certain [[transformation]] in the [[practitioner]]. In fact, [[wrath]] is one of the main means from which a High [[Lama]] may {{Wiki|purify}} the {{Wiki|intentions}}, [[karma]] and to set things right for the [[faithful]] [[practitioner]]. However, such powerful [[action]] can only come into effect when the [[Lama]] has [[Bodhichitta]] so the results will always be beneficial. |
| − | Knowing the many enlightened activities of the [[Dalai Lama's]] previous lives, it is perhaps a safe conclusion that the [[Dorje Shugden]] ban is his wrathful action to prepare all [[Dorje Shugden]] Lamas and practitioners for the massive work they would be doing in the future. On the other hand, the Dalai Lama is doing this to ensure China's continuous support and propitiation of this powerful and effective protector deity. | + | [[Knowing]] the many [[enlightened activities]] of the [[Dalai Lama's]] [[previous lives]], it is perhaps a safe conclusion that the [[Dorje Shugden]] ban is his [[wrathful]] [[action]] to prepare all [[Dorje Shugden]] [[Lamas]] and practitioners for the massive work they would be doing in the {{Wiki|future}}. On the other hand, the [[Dalai Lama]] is doing this to ensure [[China's]] continuous support and propitiation of this powerful and effective [[protector deity]]. |
| − | Dharma practitioners have to count their blessings for having the Wrathful Buddhas to assist in our [[path to Enlightment]]; especially in this degenerate times. Our obstacles and maras are countless in obstructing us to practice the pure teachings. Wrath is so necessary to cut straight into these problems. Wrath is often used by highly attained Gurus to assist their students to overcome their mind delusions and karma. We are indeed very blessed to have such Gurus and Buddhas filled with wisdom and compassion to help clear the obstacles and guide us to enlightment. | + | [[Dharma]] practitioners have to count their [[blessings]] for having the [[Wrathful]] [[Buddhas]] to assist in our [[path to Enlightment]]; especially in this [[degenerate times]]. Our [[obstacles]] and [[maras]] are countless in obstructing us to practice the [[pure]] teachings. [[Wrath]] is so necessary to cut straight into these problems. [[Wrath]] is often used by highly [[attained]] [[Gurus]] to assist their students to overcome their [[mind]] [[delusions]] and [[karma]]. We are indeed very blessed to have such [[Gurus]] and [[Buddhas]] filled with [[wisdom]] and [[compassion]] to help clear the [[obstacles]] and guide us to [[enlightment]]. |
| − | Wrathful deities or [[Dharmapalas]] in Tibetan Buddhism belong to the supra mundane group of protective deities who are generally emanations of [[Buddhas]] or [[Bodhisattvas]]. They appear in a wrathful form to subdue demons and evil spirits and their main task is to protect the Dharma and help Dharma practitioners in their practice by removing their obstacles. Worshipers who propitiate an enlightened Dharma protector will achieve enlightenment because of the deities' fully enlightened nature. | + | [[Wrathful deities]] or [[Dharmapalas]] in [[Tibetan Buddhism]] belong to the [[supra mundane]] group of [[protective deities]] who are generally [[emanations]] of [[Buddhas]] or [[Bodhisattvas]]. They appear in a [[wrathful form]] to subdue {{Wiki|demons}} and [[evil spirits]] and their main task is to {{Wiki|protect}} the [[Dharma]] and help [[Dharma]] practitioners in their practice by removing their [[obstacles]]. Worshipers who propitiate an [[enlightened]] [[Dharma protector]] will achieve [[enlightenment]] because of the [[deities]]' fully [[enlightened nature]]. |
| − | Some of these [[Dharmapalas]] take on a very wrathful aspect and there is a reason to do so. The legend of [[Yamantaka]] is a good example of how such a fierce figure came about. | + | Some of these [[Dharmapalas]] take on a very [[wrathful]] aspect and there is a [[reason]] to do so. The legend of [[Yamantaka]] is a good example of how such a fierce figure came about. |
| − | There was once a yogi who was meditating in a cave. During meditation he often sent his consciousness to other planes. One night, a group of poachers entered the cave driving a water buffalo they had stolen. They built a fire, slaughtered the buffalo and started to eat it. Suddenly, they caught sight of the yogi's body. Afraid of having a witness to their crime, they cut off his head and left the cave. | + | There was once a [[yogi]] who was [[meditating]] in a [[cave]]. During [[meditation]] he often sent his [[consciousness]] to other planes. One night, a group of poachers entered the [[cave]] driving a [[water buffalo]] they had stolen. They built a [[fire]], slaughtered the [[buffalo]] and started to eat it. Suddenly, they caught [[sight]] of the [[yogi's]] [[body]]. Afraid of having a {{Wiki|witness}} to their [[crime]], they cut off his head and left the [[cave]]. |
| − | Soon after, the yogi's consciousness returned and reentered the body, only to discover there was no head! He searched frantically and could only find the buffalo's head. He put it on, and wild with anger, set out to take revenge on the poachers. With his psychic powers he killed them but continued to vent his anger on anyone who came his way. He soon became a menace and everyone was afraid of this hideous monster. | + | Soon after, the [[yogi's]] [[consciousness]] returned and reentered the [[body]], only to discover there was no head! He searched frantically and could only find the buffalo's head. He put it on, and wild with [[anger]], set out to take revenge on the poachers. With his [[psychic powers]] he killed them but continued to vent his [[anger]] on anyone who came his way. He soon became a menace and everyone was afraid of this hideous monster. |
| − | A group of holy men made offerings to [[Manjushri]] and beseeched him to protect the people from the yogi. Out of great compassion, [[Manjushri]] manifested as [[Vajrabhairava]], the "[[Diamond Terrifier]]", also known as [[Yamantaka]] "[[Subduer of Yama]]". The central face of this emanation took on the aspect of an enraged buffalo to match the fury of the yogi but it was crowned with the head of [[Manjushri]] himself as a sign of [[Yamantaka's]] fully enlightened nature. In this form, [[Manjushri]] subdued the yogi and converted him into a protector of dharma practitioners and was given the name [[Dharmaraja]] or [[King of the Dharma]]. | + | A group of {{Wiki|holy}} men made [[offerings]] to [[Manjushri]] and beseeched him to {{Wiki|protect}} the [[people]] from the [[yogi]]. Out of [[great compassion]], [[Manjushri]] [[manifested]] as [[Vajrabhairava]], the "[[Diamond Terrifier]]", also known as [[Yamantaka]] "[[Subduer of Yama]]". The central face of this [[emanation]] took on the aspect of an enraged [[buffalo]] to match the [[fury]] of the [[yogi]] but it was crowned with the head of [[Manjushri]] himself as a sign of [[Yamantaka's]] fully [[enlightened nature]]. In this [[form]], [[Manjushri]] subdued the [[yogi]] and converted him into a [[protector of dharma]] practitioners and was given the [[name]] [[Dharmaraja]] or [[King of the Dharma]]. |
| − | Thus, it is important to understand that the wrathful appearance of Dharma protectors does not mean they are demonic in nature. On the contrary, it shows how Buddhas use their skillful means to transform destructive forces into aids along the spiritual path. In other words, enlightened wrath is used to overcome and transmute the delusion of anger itself. | + | Thus, it is important to understand that the [[wrathful]] [[appearance]] of [[Dharma protectors]] does not mean they are {{Wiki|demonic}} in [[nature]]. On the contrary, it shows how [[Buddhas]] use their [[skillful means]] to [[transform]] {{Wiki|destructive}} forces into aids along the [[spiritual path]]. In other words, [[enlightened]] [[wrath]] is used to overcome and transmute the [[delusion]] of [[anger]] itself. |
| − | To a novice practitioner of the Buddhist faith,the first glimpse of wrathful deities can cause uncertain judgement amongst the practitioner.The manifestation of wrathful deities are to serve and protect the Buddhist faith. | + | To a {{Wiki|novice}} [[practitioner]] of the [[Buddhist]] faith,the first glimpse of [[wrathful deities]] can [[cause]] uncertain [[judgement]] amongst the practitioner.The [[manifestation]] of [[wrathful deities]] are to serve and {{Wiki|protect}} the [[Buddhist faith]]. |
| − | These wrathful deities were really enlightened being who have taken o various wrathful form in order to serve as a negative example in directing the transmutation of your afflictions.They are symbols of great and limitless power,freedom from all shackles through strength and personal power. | + | These [[wrathful deities]] were really [[enlightened being]] who have taken o various [[wrathful form]] in order to serve as a negative example in directing the transmutation of your afflictions.They are [[symbols]] of great and [[limitless]] power,freedom from all shackles through strength and personal power. |
| − | They are not actually wrathful,they just use their wrathful form to show you the wrongness of those ways and direct and direct you towards positive transmutation. | + | They are not actually wrathful,they just use their [[wrathful form]] to show you the wrongness of those ways and direct and direct you towards positive transmutation. |
| − | In Buddhism, wrathful deities are enlightened beings who take on wrathful forms in order to lead sentient beings to enlightenment. They are a notable feature of the iconography of Mahayana Buddhism and of [[Tibetan Buddhism]], and other [[Vajrayana]] traditions in particular. A wrathful deity is often an alternative manifestation of a [[bodhisattva]] or other normally peaceful figure, making the representations of all human vices and atrocities. True to their name, in Tibetan art, wrathful deities are presented as fearsome, demonic beings adorned with human skulls and other bone ornaments. | + | In [[Buddhism]], [[wrathful deities]] are [[enlightened beings]] who take on [[wrathful forms]] in order to lead [[sentient beings]] to [[enlightenment]]. They are a notable feature of the [[iconography]] of [[Mahayana Buddhism]] and of [[Tibetan Buddhism]], and other [[Vajrayana]] [[traditions]] in particular. A [[wrathful deity]] is often an alternative [[manifestation]] of a [[bodhisattva]] or other normally [[peaceful]] figure, making the {{Wiki|representations}} of all [[human]] [[vices]] and atrocities. True to their [[name]], in [[Tibetan art]], [[wrathful deities]] are presented as fearsome, {{Wiki|demonic}} [[beings]] adorned with [[human skulls]] and other [[bone ornaments]]. |
| − | The wrathful deities actually are enlightened beings who take on wrathful forms to lead sentient being to enlightenment. The wrathful deities are often the alternative manifestation of a Bodhisattva or the normally peaceful figure, making the representations of all human vices and atrocities. | + | The [[wrathful deities]] actually are [[enlightened beings]] who take on [[wrathful forms]] to lead [[sentient being]] to [[enlightenment]]. The [[wrathful deities]] are often the alternative [[manifestation]] of a [[Bodhisattva]] or the normally [[peaceful]] figure, making the {{Wiki|representations}} of all [[human]] [[vices]] and atrocities. |
| − | The evil look creates confusion why are evil figures worshiped as god in Buddhism. But actually they are the enlightened [[Bodhisattvas]] who take wrathful forms and are the guardian deities who use their power to protect [[Buddhism]], [[Buddhist faith]], and the Dharma and destroy the obstacles that come in the way of enlightenment and those obstacles are: ignorance, delusion, anger, pride, greed, sloth, doubt, karma and distraction. Their terrifying appearance is meant to frighten forces of evil. It is believed that in Buddhism, the enlightened beings take wrathful form only in order to lead sentient beings to enlightenment. | + | The [[evil]] look creates [[confusion]] why are [[evil]] figures worshiped as [[god]] in [[Buddhism]]. But actually they are the [[enlightened]] [[Bodhisattvas]] who take [[wrathful forms]] and are the [[guardian deities]] who use their power to {{Wiki|protect}} [[Buddhism]], [[Buddhist faith]], and the [[Dharma]] and destroy the [[obstacles]] that come in the way of [[enlightenment]] and those [[obstacles]] are: [[ignorance]], [[delusion]], [[anger]], [[pride]], [[greed]], [[sloth]], [[doubt]], [[karma]] and [[distraction]]. Their {{Wiki|terrifying}} [[appearance]] is meant to frighten forces of [[evil]]. It is believed that in [[Buddhism]], the [[enlightened beings]] take [[wrathful form]] only in order to lead [[sentient beings]] to [[enlightenment]]. |
| − | In [[Tibetan Buddhism]], many of the deities are wrathful especially the Protectors who help us to overcome our obstacles to continue our spiritual journey. | + | In [[Tibetan Buddhism]], many of the [[deities]] are [[wrathful]] especially the [[Protectors]] who help us to overcome our [[obstacles]] to continue our [[spiritual]] journey. |
| − | If we can [[visualize]] our Protector and know what each element of his form means, we gain great faith and love for our Protector. Such faith will generate purity for our Protector to be always with us to help on our path to spirituality. | + | If we can [[visualize]] our [[Protector]] and know what each [[element]] of his [[form]] means, we gain great [[faith]] and [[love]] for our [[Protector]]. Such [[faith]] will generate [[purity]] for our [[Protector]] to be always with us to help on our [[path]] to [[spirituality]]. |
Revision as of 21:52, 11 February 2020
I've always been asked this question by people and friends who are new to Tibetan Buddhism... Why are the Tibetan Buddhas so wrathful? Why are they not Peaceful??? Hence with whatever little knowledge I have based on what I've been taught I gave them the explanation with an example of a Mother who would turn ugly and "wrathful" to a very very naughty child of hers and this is due to her great love and compassion for her child to be good and SAFE. Hence it got me digging for more solid background and info... so here is some sharing... if you do have more... do share here x
An enigmatic aspect of Tibetan Buddhist iconography is the presence of ferocious, terrifying forms known as the wrathful deities. Though these hideous, hair-raising images seem contradictory to Buddhist ideals, they are not personifications of evil or demonic forces.
Rather, the wrathful deities are benevolent gods who symbolize the tremendous effort it takes to vanquish evil, the violence that is a fundamental reality of the cosmos and the human mind and protect the faithful by instilling terror in evil spirits.
In Sanskrit, the wrathful deities are known as dharmapalas, which means "defender of the dharma." In Tibetan, they are drag-gshed, meaning "cruel, wrathful hangman."
The most important category of wrathful deities is the group of eight dharampalas. The dharampalas, or defenders of Buddhism, are divinities with the rank of Bodhisattva who wage war without any mercy against the demons and enemies of Buddhism. These eight wrathful deities, which can be worshiped as a group of "Eight Terrible Ones" or individually, are:
Lha-mo (Tibetan: “Goddess”; Sanskrit: Sri-devi, or Kala-devi) - fierce goddess of the city of Lhasa and the only feminine wrathful deity
Tshangs-pa Dkar-po (Tibetan: “White Brahma”; Sanskrit: Sita-Brahma)
Beg-tse (Tibetan: “Hidden Sheet of Mail”)
Yama (Sanskrit; Tibetan: Gshin-rje) - the god of death, often shown gripping the Tibetan wheel of life
Kubera, or Vaisravana (Sanskrit; Tibetan: Rnam-thos-sras) - the god of wealth and the only wrathful deity who is never represented in a fierce form
Mahakala (Sanskrit: “Great Black One”; Tibetan: Mgon-po)
Hayagriva (Sanskrit: “Horse Neck”; Tibetan: Rta-mgrin)
Yamantaka (Sanskrit: “Conqueror of Yama, or Death”; Tibetan: Gshin-rje-gshed)
History of the Wrathful Deities
Worship of the wrathful deities was initiated in the 8th century by the magician-saint Padmasambhava, who is said to have conquered the malevolent deities in Tibet and forced them to vow to protect Buddhists and the Buddhist faith. Many of the wrathful deities can be linked to Hinduism, Bon (the indigenous religion of Tibet), or folk deities. {2}
Wrathful Deities in Buddhist Worship and Devotion
Images of the wrathful deities are kept in the homes and temples of Tibetan Buddhists to protect them against evil influences and remind them to destroy passion and evil in themselves. In general Buddhist practice, sculptures and thangkas are intended as temporary dwellings for the spiritual beings into which Buddhism projects its analysis of the nature of the world. They are thus not just aesthetic objects but actual dwellings for the energies projected into them with the aid of mantras. The power of those energies Mahakala thangka can then be directed towards the Buddhist goal. The wrathful deities, though benevolent, are represented in visual arts as hideous and ferocious in order to instill terror in evil spirits which threaten the dharma.
“Wrathful practice” is an approach within Tantric Buddhism that can dramatically accelerate your progress. However, it is only workable if you are willing to have Buddhist practice be the sole important thing in your life, under close supervision of a lama, after many years of preliminary practice. And, it comes with a steep price, and a serious risk.
Tantric Buddhism is the path of transformation. The practices of Tantra transform negative emotions into positive, enlightened ones. Usually in Tantra we wait for negative emotions to occur, and then apply transformative methods. If you are sufficiently committed, however, you can deliberately stir up negative emotions in order to transform them. This makes it possible to practice transformation as much as you want—rather than having to wait around for something bad to happen.
The most negative emotion is hatred. Wrathful practice is called “wrathful” because hatred is the emotion you most stir up and attempt to transform. As part of the method, you rely on a “wrathful yidam,” or visualized enraged deity. (Dorje Phurba, shown at the top of this page, is an example.) With this practice, hatred can be transformed into the clarity of enlightenment.
According to Tibetan Buddhism, destruction is one of the four functions of a Buddha. Wrathful practice gives you the clarity to know what must be destroyed, and the ferocity to destroy it.
Generally, Buddhist practice makes your life work better—and for many of us, that is the main motivation. Wrathful practice is likely to make your life worse—at least for several years. Part of the wrathful method is to abandon, or even actively destroy, any aspect of your life that interferes with your practice. Everything in life except practice can fall apart. That is what I called the “steep price.”
The “serious risk” is that you will fail in the transformation—and fail to see that you have failed. This danger is spoken of frequently in Tibetan texts—and this outcome is common. Wrathful yidam practice can produce extraordinary arrogance. That is based on the perception that “I have transformed myself into an enlightened, wrathful being.” (Properly, yidam practice is the perception that “the yidam is occurring.” It is non-personal.)
It is easy to persuade yourself that you have succeeded when you have not. Then you believe you have complete, clear understanding of Buddhism, you are qualified to say who or what needs to be destroyed, and you are just the one to do it. That makes you dangerous to others.
I think this explains some of the online forum participants who viciously attack Buddhist traditions they dislike. They show the signs of missing the mark in wrathful practice (perhaps due to inadequate supervision). They are arrogantly full of themselves, absolutely certain of their narrow beliefs, claim to have the only correct understanding of Buddhism, and are willing to violate ethical standards in attempts to destroy their religious enemies. They might style themselves “dharma cops,” but act as self-appointed vigilantes. I wonder who he is talking about here... are they the ones that hates Shugden practitioners and loves to put us down for our practice?
Below I share some explanations of wrathful deities:
Yamantaka is one of a number of similar deities who embody wrathful characteristics. They all appear in demonic forms, brandishing frightening weapons and surrounded by wisdom fire. When a practitioner evokes the presence of these deities, their power can be almost tangible, though the feeling is certainly benign and not evil. The ego may nevertheless feel quite threatened, sensing unconsciously that all these forces are directed towards its subjugation.
Most of the wrathful deity forms are manifestations of their peaceful counterparts: thus, Yamantaka is the manifestation of Manjushri, the Buddha of wisdom; Mahakala, of Chenrezig, the buddha of compassion; Hayagriva, of amitabha; and Vajrakilaya, of Vajrasattva. They demonstrate an important balance of the light and dark faces of the same deity.
The dark face of the Self, our wrathful Buddha nature, manifests in the wrathful deity, which in Tibetan Buddhism is viewed as the embodiment of enlightened activity, just as much as the bright face is. But, like the dark face of the Self, it can put us through the tearing and rending that demands we change and grow when necessary. The wrathful side of our Buddha nature makes us face ourselves in powerful, often terrifying ways. It pushes us beyond our fearful limitations, even initiating a breakdown to break through to a deeper level of understanding.
There are also female deities associated with the dark side of the feminine, such as Palden Lhamo, Ekajati, and various wrathful aspects of the goddess Tara. Ekajati is a wild demoness with one blind eye, one tooth, and one breast. Palden Lhamo, the female parallel to Yamantaka, is a manifestation of the peaceful goddess White Tara. She is a ferocious-looking crone, a wile and terrible demoness, riding a mule across an ocean of blood. She is the queen of witches and spirits, bringing them under her power. She scatters vile diseases on those who disregard her, or who act in ways that are malignant to the Dharma.
Thus, in all deities, a dual nature is evident; light and dark, upper world and underworld, peaceful and wrathful. The forces of the Shadow are not inherently demonic and terrible. Light and dark, good and evil, creation and destruction are relative dualities that have no ultimate true nature. They are not absolutes. It is our ignorance and lack of insight that seeks out one and fears the other.
The first glimpse of wrathful deities can cause uncertain judgement among-st practitioners such as a novice Western practitioner of Buddhist faith.It could perceive as invitation into occult paraphernalia.
Wrathful deities are dark and terrifying.Their imaginary are composed to "scare"bad or negative influences.The manifestations of wrathful deities are to serve and protect the Buddhist faith.Wrathful deities are often the liberation of Hindu Gods and Goddesses.
Most common question asked are why wrathful deities black or other fierce hues.The hues represent the colors of the universe,black being the ultimate absence and true color of emptiness.Why do Hindu Gods want to become liberated through Buddhism?The answer is the Hindu God wants to attain liberation from samsara.
Are wrathful deities demonic? NO,not at all.
Are they compassionate? YES,
Do they serve and protect the Buddhist faith? YES
The first wrathful image I came across was Setrap.I stared and wondered.
I love wrathful deities and I think wrath in Tantra is a powerful method from which Bodhichitta and compassion can be expressed to gain a certain clarity of mind, swiftness and strength. Often touted to be like a compassionate mother who is in fits of rage because she's aggravated and worried for her only child who carelessly and mindlessly hurting himself/herself. Such imagery is often used to described some of the most horrific Tantric deities.
Some complex Tantric deities may even possess one or many faces expressing wrath, representing one of the moods of the deity. This also indicates that the delusion or emotion from which the accomplished Tantrika may express to effect a certain transformation in the practitioner. In fact, wrath is one of the main means from which a High Lama may purify the intentions, karma and to set things right for the faithful practitioner. However, such powerful action can only come into effect when the Lama has Bodhichitta so the results will always be beneficial.
Knowing the many enlightened activities of the Dalai Lama's previous lives, it is perhaps a safe conclusion that the Dorje Shugden ban is his wrathful action to prepare all Dorje Shugden Lamas and practitioners for the massive work they would be doing in the future. On the other hand, the Dalai Lama is doing this to ensure China's continuous support and propitiation of this powerful and effective protector deity.
Dharma practitioners have to count their blessings for having the Wrathful Buddhas to assist in our path to Enlightment; especially in this degenerate times. Our obstacles and maras are countless in obstructing us to practice the pure teachings. Wrath is so necessary to cut straight into these problems. Wrath is often used by highly attained Gurus to assist their students to overcome their mind delusions and karma. We are indeed very blessed to have such Gurus and Buddhas filled with wisdom and compassion to help clear the obstacles and guide us to enlightment.
Wrathful deities or Dharmapalas in Tibetan Buddhism belong to the supra mundane group of protective deities who are generally emanations of Buddhas or Bodhisattvas. They appear in a wrathful form to subdue demons and evil spirits and their main task is to protect the Dharma and help Dharma practitioners in their practice by removing their obstacles. Worshipers who propitiate an enlightened Dharma protector will achieve enlightenment because of the deities' fully enlightened nature.
Some of these Dharmapalas take on a very wrathful aspect and there is a reason to do so. The legend of Yamantaka is a good example of how such a fierce figure came about.
There was once a yogi who was meditating in a cave. During meditation he often sent his consciousness to other planes. One night, a group of poachers entered the cave driving a water buffalo they had stolen. They built a fire, slaughtered the buffalo and started to eat it. Suddenly, they caught sight of the yogi's body. Afraid of having a witness to their crime, they cut off his head and left the cave.
Soon after, the yogi's consciousness returned and reentered the body, only to discover there was no head! He searched frantically and could only find the buffalo's head. He put it on, and wild with anger, set out to take revenge on the poachers. With his psychic powers he killed them but continued to vent his anger on anyone who came his way. He soon became a menace and everyone was afraid of this hideous monster.
A group of holy men made offerings to Manjushri and beseeched him to protect the people from the yogi. Out of great compassion, Manjushri manifested as Vajrabhairava, the "Diamond Terrifier", also known as Yamantaka "Subduer of Yama". The central face of this emanation took on the aspect of an enraged buffalo to match the fury of the yogi but it was crowned with the head of Manjushri himself as a sign of Yamantaka's fully enlightened nature. In this form, Manjushri subdued the yogi and converted him into a protector of dharma practitioners and was given the name Dharmaraja or King of the Dharma.
Thus, it is important to understand that the wrathful appearance of Dharma protectors does not mean they are demonic in nature. On the contrary, it shows how Buddhas use their skillful means to transform destructive forces into aids along the spiritual path. In other words, enlightened wrath is used to overcome and transmute the delusion of anger itself.
To a novice practitioner of the Buddhist faith,the first glimpse of wrathful deities can cause uncertain judgement amongst the practitioner.The manifestation of wrathful deities are to serve and protect the Buddhist faith.
These wrathful deities were really enlightened being who have taken o various wrathful form in order to serve as a negative example in directing the transmutation of your afflictions.They are symbols of great and limitless power,freedom from all shackles through strength and personal power. They are not actually wrathful,they just use their wrathful form to show you the wrongness of those ways and direct and direct you towards positive transmutation.
In Buddhism, wrathful deities are enlightened beings who take on wrathful forms in order to lead sentient beings to enlightenment. They are a notable feature of the iconography of Mahayana Buddhism and of Tibetan Buddhism, and other Vajrayana traditions in particular. A wrathful deity is often an alternative manifestation of a bodhisattva or other normally peaceful figure, making the representations of all human vices and atrocities. True to their name, in Tibetan art, wrathful deities are presented as fearsome, demonic beings adorned with human skulls and other bone ornaments.
The wrathful deities actually are enlightened beings who take on wrathful forms to lead sentient being to enlightenment. The wrathful deities are often the alternative manifestation of a Bodhisattva or the normally peaceful figure, making the representations of all human vices and atrocities.
The evil look creates confusion why are evil figures worshiped as god in Buddhism. But actually they are the enlightened Bodhisattvas who take wrathful forms and are the guardian deities who use their power to protect Buddhism, Buddhist faith, and the Dharma and destroy the obstacles that come in the way of enlightenment and those obstacles are: ignorance, delusion, anger, pride, greed, sloth, doubt, karma and distraction. Their terrifying appearance is meant to frighten forces of evil. It is believed that in Buddhism, the enlightened beings take wrathful form only in order to lead sentient beings to enlightenment.
In Tibetan Buddhism, many of the deities are wrathful especially the Protectors who help us to overcome our obstacles to continue our spiritual journey.
If we can visualize our Protector and know what each element of his form means, we gain great faith and love for our Protector. Such faith will generate purity for our Protector to be always with us to help on our path to spirituality.
Source
https://tricycle.org/trikedaily/understanding-the-3-major-deities-of-the-tantric-tradition/
