Category: Iconography

Guru Je Tsongkhapa and His Spiritual Sons

Je Tsongkhapa is often depicted with his two main disciples, Gyaltsabje and Khedrubje. He is thought to be a manifestation of Manjushri, the nature of all the Buddhas’ wisdom; Gyaltsabje a manifestation of Avalokiteshvara, the nature of all the Buddhas’ compassion; and Khadrubje a manifestation of Vajrapani, the nature of all the Buddhas’ power.

Je Tsongkhapa was the holder of all three old Kadam lineages that were passed down from Atisha through Dromtonpa. He performed an extensive retreat on Atisha’s Lamrim teachings at Reting Monastery, where he received visions of Atisha, Dromtonpa, and other Lamrim lineage Gurus. With the help of these Gurus and the Wisdom Bodhisattva Manjushri, with whom he conversed directly, he wrote several famous texts, including his Great Exposition of the Stages of the Path. Three lineages have descended from Je Tsongkhapa, and these are known as “New Kadam Lineages”; all three are still practiced today.

Je Tsongkhapa’s appearance in Tibet is believed to have been prophesied by Buddha Shakyamuni. He lived in Tibet from 1357 to 1419 AD, where he appeared in the aspect of an ordinary practitioner, although he was an enlightened being. He demonstrated a perfect example of how to build the foundation for the spiritual path, how to progress on that path, and how to complete it. By giving teachings and showing a good example, he led many disciples to gain pure, authentic realizations of the Buddha’s teachings. It is believed that even today, faithful practitioners who follow Je Tsongkhapa’s pure Dharma can accomplish enlightenment within a single lifetime.

Gestures and Attributes

Guru Je Tsongkhapa and his two Sons wear the robes of ordained persons, signifying that they have completed the perfection of moral discipline; they also wear yellow long-eared hats, signifying that they have completed the perfection of wisdom. Their lotus thrones signify their complete purity of body and mind. He holds his two hands at the level of his heart, in the gesture of turning the Wheel of Dharma, indicating that he can dispel the ignorance of sentient beings by giving teachings. He holds the stems of upala flowers, which support a wisdom sword and a scripture of the Perfection of Wisdom Sutra in Eight Thousand Lines. These signify that he principally teaches the Madhyamika-Prasangika view explained in the Perfection of Wisdom Sutras (symbolized by the scripture) by means of his omniscient wisdom (symbolized by the sword), motivated by love and compassion (symbolized by the two flowers).

The right hands of the two Sons are at the level of their hearts in the gesture of expounding Dharma, and their left hands are in the gesture of meditation holding scriptures, signifying that Guru Je Tsongkhapa’s doctrine will spread throughout the world.

• Visit Guru Je Tsongkhapa Statues Collection
• Visit Guru Je Tsongkhapa Thangka Painting Collection

MILAREPA – BUDDHIST MASTER OF TIBET

Milarepa is believed to be the most beloved and highly accomplished Buddhist master of Tibet. He was born in the year of the water-dragon of an aristocratic family living in Kya Ngatsa in Gungthang, West Tibet. His father’s name was Mila Sherab Gyaltsen and his mother’s name was Nyangtsa Kargyen. He was given the name Mila Thöpaga, thös-pa meaning “to hear” and ga meaning “joy,” so his name was “Mila Who is a Joy to Hear.” He had a younger sister named Peta Palden.

His songs on enlightened experiences are still sung today by the learned and lay people alike. Milarepa during his early career committed many evil deeds through black magic, and sending hailstorms too. He later regretted his evil deeds and eventually found his worthy and enlightened Marapa, who put him on trials and hardships in other to test his guru devotion and eagerness to practice dharma teachings. He later conferred on him the series of empowerment and essential teachings of Maha Mudra which he received from Naropa. Milarepa meditated on these tantric teachings with great zeal in wild and forlorn mountains for 6 years and eventually achieved the realization of Vajradharahood in his very life time. Millions of devotees took inspiration from his practice and verification of Buddhist teachings.

GESTURES AND ATTRIBUTES

Milarepa is often depicted as in the illustration shown here, with his right hand raised to his right ear in a listening gesture, symbolling his way of teaching the Buddhist wisdom through songs or poems. He can be easily recognized by the right hand held up to his right ear. He spent much of his life meditating in mountain caves. In the Indian ascetic tradition, he sits on an animal skin. In his left hand is a skull-cup. The use of bone served as a constant reminder of the temporary nature of human existence. The presence of blue azurite in this figure’s hair indicates that it has been used for worship.

• Visit Guru Milarepa Statues Collection
• Visit Guru Milarepa Thangka Painting Collection

MARPA – THE FOUNDER OF KAGYUDPA TRADITION

Marpa was the founder of Kagyudpa tradition of Tibetan Buddhism. Marpa was one of four sons born of a well-to-do family living in Lodrak Chukhyer, southern Tibet. His father was Wangchuk Oser and his mother Gyamo Sa Dode. He was born in 1012 A.D. in the region of Lodrak, Tibet, right above the border of Bhutan. It is recorded that just the sight of the boy created a sense of fear and awe in everybody who saw him because he was very energetic and quite aggressive. Due to his unpopularity, his father sent him to study under Drogmi Sakya Yeshe Lotsawa, who was a renowned translator and teacher residing at Mangkhar (situated between Lhasa and Kathmandu). In his childhood he quickly learned reading and writing. He learnt Sanskrit from Drogmi Sakya Yeshe Lotsava(993-1050) who was well versed in Path and Fruition doctrine of Sakyapa Lineage tradition that is passed down from father to son; he had received the transmissions of Virupa, a pious monk living at Somapuri Monastery before he became a wandering yogi and master of the historical lineage of the patriarchs.

GESTURES AND ATTRIBUTES

Marpa is said to be a very fat one with hair standing five fingers straight up off his head and with angry looking face. But in some commentaries of Venerable Karma Chagme, he is described as having matted hair and wearing a Chuba with big Chinese style sleeves and a large cap.

Having been frustrated with his inability to learn more teachings from Drogmi Sakya Yeshe Lotsawa; he toured India three times via Nepal. At that time in Tibet there were few teachers from whom Marpa could receive further instructions, so – three times in all – he crossed the high passes separating Tibet from Nepal and India in search of more profound instructions from Mahapanditas, “great sages.” The journey was hard and took months, sometimes years. Thrangu Rinpoche taught that one needed to have great strength and courage to undergo such a challenge and that Marpa’s steadfast resolution was not based on a view to only benefit himself or for short-term purposes. He had two Nepali Gurus, Paindapa and Chitherpa from whom he learnt the Chakrasamvara and Chatuhpith Tantras for three years. These two Nepalese teachers gave Marpa a great deal of dharma instruction and language. Marpa mastered the Tibetan arts, language and literature, and Sanskrit under Drogmi Lotsawa’s tutelage in 3 years (other texts state in 15 years). Marpa with his great zeal and assiduity learnt the vast range of Tantric teachings from Naropa, Maitripa, Kukkuripa and others.  He came back to Tibet with these vast resources and taught his disciples extensively. Among his disciples, Tibet’s great yogi Milarepa was the foremost and he had many outstanding disciples of his own through whom Kagyudpa lineage is continued uninterruptedly till today.

• Visit Guru Marpa Statues Collection
• Visit Guru Gampopa Thangka Painting Collection

GURU GAMPOPA – THE MAN FROM GAMPO

In East Tibet, Gampopa (1079 – 1135) was the son of a doctor, and a doctor himself. Gampopa was trained as a physician who devoted himself to the Dharma after the death of his wife. Guru Gampopa became the heart son of Milarepa and was the root guru of the first Karmapa, Dusum Khyempa. It is his synthesis of the traditions of Dharma teachings melded with the experiential meditative teaching of Milarepa that formed the Kagyu tradition, as we know it today. Guru Gampopa wrote the “Jewel Ornament of Liberation” and is usually depicted wearing robes and a red hat, which has become synonymous with the Kagyu School.

Gampopa married in his early twenties, and fathered two sons. Several years later, an epidemic took both their lives, despite his skill. His wife falling sick of the same disease, and similarly failing to respond to his ministrations, begged him as she died not to marry again, but to become a monk.

One might question her motives, but nevertheless, at the age of twenty – six, Gampopa became a novice in the Kadampa tradition. Guru Gampopa applied himself, working with many masters, and achieved a high degree of proficiency before – at thirty – two – hearing talk of Milarepa. Feeling a surge of devotion in response to these tales, and understanding that this must be his true teacher, he set out on a grueling but eventually successful search to find him.

Guru Gampopa, a talented writer, of great insight, was entrusted by Milarepa with the complete Kagyu transmission – the only one of Milarepa’s students so honored – before leaving Milarepa to go into retreat at Dagpo in South – East Tibet. There he founded the monastery of Daglha Gampo, where he drew many disciples. Four of these were to found the four “major” Kagyu branches. Eight “minor” branches would appear later. One of the four, Dusum Khyenpa was both the next Kagyu lineage – holder, and the first Karmapa.

• Visit Guru Gampopa Statues Collection
• Visit Guru Gampopa Thangka Painting Collection

SAKYAMUNI BUDDHA – THE LION OF THE SAKYAS

Sakyamuni Buddha is the Buddha of our time. He is the glorious root teacher of all the diverse lineages that make up Buddhism as we know it. Born Siddhartha Gautama more than 2500 years ago, he was the crown prince of the Sakya kingdom located in the Himalayan foothills of what is now southern Nepal. He left luxurious palace life behind him, however, in pursuit of the truth of the origin of suffering and the cessation of fear. His astounding courage, determination, wisdom and compassion led to his perfect enlightenment despite seemingly insurmountable obstacles. His teachings have transformed individuals and nations throughout the world and still speak to us today.

The essence of the Sakyamuni Buddha’s early preaching was said to be the four Noble truths:

1) life is fundamentally disappointment and suffering.

2) suffering is a result of one’s desires for pleasure, power, and continued existence;

3) to stop disappointment and suffering on must stop desiring; and

4) the way to stop desiring and thus suffering is the Noble eight fold path – right views, right intention, right speech, right action, right livelihood, right effort, right awareness and right concentration. The realization of the truth of Anatman (no eternal self) was taught as essential for the indescribable state of release called nirvana

• Visit Sakyamuni Buddha Statues Collection
• Visit Sakyamuni Buddha Thangka Painting Collection

SHAKYAMUNI BUDDHA – THE LION OF THE SHAKYAS

Shakyamuni Buddha is the Buddha of our time. He is the glorious root teacher of all the diverse lineages that make up Buddhism as we know it. Born Siddhartha Gautama more than 2500 years ago, he was the crown prince of the Shakya kingdom located in the Himalayan foothills of what is now southern Nepal. He left luxurious palace life behind him, however, in pursuit of the truth of the origin of suffering and the cessation of fear. His astounding courage, determination, wisdom and compassion led to his perfect enlightenment despite seemingly insurmountable obstacles. His teachings have transformed individuals and nations throughout the world and still speak to us today.

 

The essence of the Shakyamuni Buddha’s early preaching was said to be the four Noble truths:

1) life is fundamentally disappointment and suffering.

2) suffering is a result of one’s desires for pleasure, power, and continued existence;

3) to stop disappointment and suffering on must stop desiring; and

4) the way to stop desiring and thus suffering is the Noble eight fold path – right views, right intention, right speech, right action, right livelihood, right effort, right awareness and right concentration. The realization of the truth of Anatman (no eternal self) was taught as essential for the indescribable state of release called nirvana

• Visit Shakyamuni Buddha Statues Collection
• Visit Shakyamuni Buddha Thangka Painting Collection

AMITABHA BUDDHA – THE BUDDHA OF INFINITE LIGHT

The name Amitabha means “Infinite Light” Amitabha’s Discriminating Wisdom conquers the poison of the passions–all cravings, covetousness, greed and lust. With this wisdom, the disciple discerns all beings separately yet knows every being as an individual expression of the One. In the mandala of the Dhyani Buddhas, Amitabha is positioned to the west. His color is rose (red), the color of the setting sun. Amitabha Buddha rules over the element of fire and personifies the Skandha of perception. Thus, the eye and the faculty of seeing are associated with Amitabha Buddha. The peacock, with on its plumes, is his throne-bearer. The peacock symbolizes grace.

According to the Larger Sutra of Immeasurable Life, the magnificence of Amitabha Buddha surpasses that of all other great beings, thus he is known as the Buddha of all the Buddhas. Buddha Shakyamuni once said of Amitabha, “The majestic glory of his light could not be exhaustively described if I praised it continuously, day and night, for the period of one kapala.”

Amitabha dwells in a pure celestial realm, created via the power of his infinite merit accumulated over countless lifetimes as a Bodhisattva. His light shines brilliantly from this celestial realm, pervading the entire universe. According to the Sutra, if sentient beings encounter his light, their defilement are removed; if they see his light, they are relieved and freed from affliction. At the end of their lives, beings who have faith in Amitabha reach emancipation, as he gives them rebirth in his Pure Land. And as Shakyamuni explains, “Sentient beings who are born in that Buddha-land all reside among those assured of nirvana.”

GESTURES AND ATTRIBUTES

Amitabha is depicted in Dhyana Mudra, the gesture of meditation, with both palms face up and lying in his lap. His right hand, resting on top, symbolizes the state of enlightenment, while his left hand, resting below, represents the world of appearance. Thus, Amitabha’s posture expresses his mastery over the world of appearance through enlightenment, and signifies the enlightened state of mind for which samsara and nirvana are one. In some representations, he holds the traditional begging bowl of an ordained Buddhist monk. The bowl is filled with amrita, the elixir of awakening and immortality, and symbolizes Amitabha’s infinite openness and receptivity toward all sentient beings.

Amitabha’s symbol is the Padma, or Lotus, placed between him and Vairochana in this mandala. In Buddhism, the lotus can symbolize many things, including spiritual unfoldment, purity, the true nature of beings realized through enlightenment, and compassion, the purified form of passion. Devotees aspire to be reborn in Amitabha’s Western Paradise, known as Sukhavati, where conditions are ideal for attaining enlightenment. His Mudra is the Dhyana (meditation) Mudra. His bija is Hrih and his mantra is Om Amitabha Hrih. Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life. Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually depicted holding a vessel of the elixir of immortal life.

• Visit Amitabha Buddha Statues Collection
• Visit Amitabha Buddha Thangka Painting Collection

MEDICINE BUDDHA / SANGYE MENLHA – THE SUPREME HEALER

Medicine Buddha: Noble One, you should think of yourself as someone who is sick,

Of the Dharma as the remedy,

Of the Buddha as a skillful doctor,

And of your diligent practice as the way to recovery.

The Medicine Buddha / Sangye Menlha, or Bhaisajyaguru, is the Buddha of Healing. Meditating on the Medicine Buddha is considered to be a powerful method for increasing healing powers, allowing practitioners to alleviate their own sufferings as well as those of others. Through his boundless compassion and generosity, Bhaisajyaguru helps sincere seekers overcome physical illness and infirmity. But even more importantly, the Buddha is the skillful doctor who heals the great disease afflicting all sentient beings. By providing the Dharma as a profound antidote to the poisons of attachment, hatred and ignorance, he lifts the veil of delusion and points the way to freedom.

GESTURES AND ATTRIBUTES

The Medicine Buddha / Sangye Menlha is depicted with his right hand extended downward, palm open, with thumb and index finger touching. This posture is known as Varada Mudra, or the gesture of granting wishes. This mudra symbolizes Bhaisajyaguru’s kindness, charity and compassion toward all beings. In the same hand he lightly grasps a sprig of the Myrobalan plant, an important healing herb in Ayurvedic medicine. It is believed that this plant has the power not only to heal the body, but also to free one from the inner sicknesses of attachment, hatred and ignorance. His left hand lies in his lap with palm upward in the gesture of meditation (Dhyana Mudra), representing the eradication of all sickness and suffering through the realization of absolute truth. In the same hand he holds the traditional begging bowl of an ordained Buddhist monk. The bowl contains a sacred medicinal nectar that cures all ills, hindrances and obstacles.

The Bhaishajyaguru sutra makes this Buddha far more than a healer of either the body or the spirit. Medicine Buddha is conceived, rather, as supreme and cosmic figure that illuminates the entire world and possesses infinite knowledge. It is also interesting to note that the sutra places considerable importance on the worship of the healing Buddha’s image. The worshiper should “bathe, and with a pure mind try to be friendly to all beings. After this he is to circumambulate the image with music…” The Chinese translation further states that “if one makes an image of this Buddha, or if one recites the text of the sutra, he will escape from the nine ways of death”.

• Visit Medicine Buddha Statues Collection
• Visit Medicine Buddha Thangka Painting Collection

MAITREYA BUDDHA – THE FUTURE BUDDHA

Maitreya Buddha is the Buddha of Future, and also known as The Laughing Buddha, is the one to follow up the historical Buddha Shakyamuni Buddha. Maitreya Buddha waits in Tushita Heaven for the moment he is to appear on earth as the Buddha of the fifth world cycle. Maitreya Buddha is a future Buddha who is expected to come to earth from Tusita (Tushita) Heaven. Shakyamuni Buddha predicted that due to the inevitable degeneration of the times, his own teachings would last just four thousand years before disappearing from this world. People will grow more and more immoral and their lifespan will gradually decrease, as will their health, stature and fortune. While such delusions as miserliness, hatred and jealousy gain strength, the world will go through prolonged periods of famine, disease and continuous warfare until it eventually resembles a vast battlefield of graveyard. Thereupon Maitreya will appear, not in his fully evolved Buddha form, but as a person of regal bearing, very handsome and taller than those around him. On seeing this unusual being, people will be filled with wonder and faith, and will ask how he came to have such an attractive appearance. Maitreya will reply that this is due to his practice of patience, avoiding giving harm to others, and if others will also abide in love and tolerance, they could become similar to him.

Maitreya’s appearance will mark a great turning point in the fortunes of this world. As more and more beings follow his example, their store of merit, and consequently their lifespan, will increase. Eventually people will live in health for such a long time that the sufferings of old age and death will scarcely be known. At that time, their observance of morality will grow lax as people become more and more involved in the pleasures of their existence. With this laxity will come another gradual shortening and degeneration of their lifespan until eventually beings once again will become suitable ripe to take sincere interest in the spiritual path. When the human lifespan as increased again to many thousands of years, and when the planet will be entirely dominated by a benevolent wheel – turning sovereign (Chakravartin) named Shankha, it is at this time that Maitreya Buddha will descend from the Tushita Buddha field (Devaloka) where he now resides, to appear in this world as the fifth founding Buddha of this world age. Maitreya will be born the son of a Brahmin priest, and will renounce the world and attain enlightenment in a single day, not requiring six long years. The world in this time will be politically neutralized, and therefore the warrior class and its martial virtues will be obsolete. Thus he will be born among the intellectuals, the priests, and his teaching will bring the gentler emotions to the fore. Maitreya Buddha is supposed to be passing the life of a Bodhisattva in the Tusita (Tushita) Heaven preparatory to his descent to earth in Human form. It is said that he will come to earth full 4000 years after the disappearance of Gautama Buddha for the deliverance all sentient beings. Maitreya may be represented as a standing figure adorned with rich ornaments and holding in his right hand the stalk of a lotus. Maitreya may also be represented seated as a Buddha, with legs either interlocked or dangling down. His color is yellow, and his images sometimes bear the figures of Dhyani Buddhas.

The Maitreya Buddha represents a very important figure in Buddhism. It is believed that if one diligently cultivates one’s virtues in this lifetime, one will be reborn into Tushita Heaven where he or she wills me the Maitreya Buddha. Furthermore he or she will also be present at the Maitreya Buddha’s first Dharma Talk after his enlightenment and attain enlightenment himself. Hence the tradition of worshiping the Maitreya, Amitabha and Avalokiteshvara Bodhisattvas remains strong among the Buddhist community even today.

GESTURES AND ATTRIBUTES

Maitreya Buddha is seated on a throne, with both feet on the ground, poised in readiness to rise as he awaits the call of his time. His hands, held at the level of his heart, form the Dharmachakra Mudra, the gesture of teaching and turning the Wheel of Dharma. Between the thumb and index finger of each hand he holds the stem of a lotus flower, indicating his radiant power and purity. Beside his right ear one lotus blooms and supports a golden Wheel of Dharma, which as it turns carries beings along spiritual paths to liberation and enlightenment. Beside his left ear the second lotus blossom supports a long-necked vase brimming with nectar; symbolizing the nectar of pure Dharma which Maitreya Buddha will one day pour onto the world. Above Maitreya’s head is a beautiful parasol, indicating that he offers protection and refuge to all beings.

• Visit Maitreya Buddha Statues Collection
• Visit Maitreya Buddha Thangka Painting Collection

Dorje Drollo – The Wrathful Emanation of Guru Rinpoche

Dorje Drollo is one of the eight manifestations of Guru Padmasambhava with extremely wrathful expression. However, Dorje Drollo rides a tiger side saddle surrounded by the flames of pristine awareness. Additionally, he has the expression of a fierce deity with three glaring eyes. The three eyes symbolize his knowledge of the past, present and future. He wields the Vajra in his right hand which symbolizes the union of mundane knowledge and the ultimate wisdom. Furthermore, he wears the vulture feather on top of his cap similar to Guru Rinpoche and he ultimate wisdom. Guru Padmasambhava manifested in this form in order to subdue the negative and evil forces at the thirteen different places in Himalayan region.

Gesture and Attributes

Dorje Drollo is dark – red or maroon in color and terrifying in appearance, as if the three worlds were on fire. Is presence is overwhelming, with a radiance that outshines the sun and moon, while his three round red wisdom eyes stare in every direction. He expresses his wrath by biting down upon his lower lip with his sharp upper teeth and fangs, his orange facial twists upwards and emits fiery sparks and his matted hair – locks hand down as a tawny mass of curls.

With his right hand raised towards the heavens in the threatening tarjani gesture he holds a nine – pointed Vajra made of meteorite iron that emits a storm of fiery sparks, with each spark taking the form of the syllable HUM, which subdue all spiritual pride. In his left he holds a phurba or dagger made of meteorite iron, which emits a shower of sparks in the form of thousands of Mahakalas. The sharp triangular point of his phurba pierces through the hearts of all demonic enemies. He wears gold and bone ornaments, and like Guru Rinpoche three robes that signifying his accomplishments of discipline, meditation and wisdom. The first is an inner ‘secret’ white robe, showing he has perfected the Bodhisattva – vehicle. The second is a blue robe symbolizing his perfection of the mantra – vehicles. The third is the outer yellow and red embroidered monastic robe of a bhikshu, representing his perfection in upholding all of the pratimoksha vows. As the originator and master of all Buddha activity, he wears the black – hat or Vajra – crown of the Karmapa.

He abides within a blazing mass of awareness – fire and swirling wind, as he stands upon his Dakini – consort in the fierce from of a pregnant tigress, with his right leg bent and his left leg extended in Heruka – posture. The tigress tramples upon the form of an enemy – demon, who lies upon his back above a triangular Dharmodaya or blissful ‘reality – source’, which crowns the summit of the ‘blazing mountain’ and contains a swirling ocean of fresh blood.

Kache Marpo – The Emanation of Hayagriva

Kache Marpo is a very ancient Buddhist deity originating from the time of Guru Rinpoche, a thousand years ago. Kache Marpo was installed as one of the Dharma Protectors in Samye Monastery by Guru Rinpoche in the past, as one of the protective divinities to help increase the growth of Dharma in the country of Tibet and the surrounding areas. Kache Marpo is considered an emanation of Hayagriva, which makes him a fully accomplished enlightened being and also a Buddha who appears in a worldly form.

Gesture and Attributes

Kache Marpo has a red face, three eyes and two arms. He gnaws his lower lip with his upper teeth and has bared fangs to scare away obstacles and maras. He wears the helmet of an ancient warrior with five flags fluttering in the wind, representing the five Dhyani Buddhas. In ancient times, warriors would wear flags on their backs to denote who they are, where they are from, their rank, and so on. He wears a full set of leather mail on his body which enables him to stop arrows and other projectiles that are shot at him. But in Dharma terms, it represents that he is impenetrable because he has achieved full enlightenment.

In his right hand which is swinging up in the air, he holds a long spear and in his left hand, he holds a noose. The noose is dragging a human-like form, which represents our negative karma, our sufferings, our problems, and our pains in samsara. The human is bound and tied, meaning that Kache Marpo has the power to bind our obstacles. He pierces the human with the long spear held in his right hand, further enforcing his ability to destroy our obstacles.

He rides on a horse over an ocean of blood. The blood represents all suffering that is inherently existent in samsara and the projections within samsara. When he rides over this ocean, it signifies that he is above and beyond any type of suffering.

Iconography

In the Nyingma tradition, he is very much worshipped in the form of Tsiu Marpo. Later when Dorje Shugden manifested, Tsiu Marpo saw the benefits of Dorje Shugden’s practice and activities, and on his own free will, he took an oath to become one of Dorje Shugden’s ministers. So, he is practiced within the Nyingma tradition as Tsiu Marpo and within the Gelugpa tradition as Kache Marpo.

In Tibet, there are many famous Kache Marpo oracles. They can come in peaceful or wrathful form, and are very well known for the accuracy of their advice. Even though they are oracles of Kache Marpo, when the oracle takes trance, Dorje Shugden the King will enter first. After the King leaves, Kache Marpo will then come and speak on behalf of the King (Dorje Shugden).

There is a very famous oracle in Tibet called the Panglung Oracle, whose picture I have included here. During the Cultural Revolution in 1959, he was consulted by H.H. Trijang Rinpoche for the safety of His Holiness the 14^th Dalai Lama. When he was consulted, Dorje Shugden entered first, then Kache Marpo entered and pronounced that the Dalai Lama should leave Tibet immediately. This event is well recorded by the monks who witnessed this as well as the monks who actually carried the messages back and forth. So, one of the most famous Kache Marpo oracles in Tibet who was very, very well known for his accuracy was the one who gave the prophecy that the Dalai Lama should leave Tibet.