Samding Dorje Phagmo
69-512: Dorje Shugden ( Standard Tibetan : རྡོ་རྗེ་ཤུགས་ལྡན་ , Wylie : rdo rje shugs ldan , Tibetan pronunciation: [toːtɕe ɕuktɛ̃] ), also known as Dolgyal and Gyalchen Shugden , is an entity associated with the Gelug school, the newest of the schools of Tibetan Buddhism . Dorje Shugden is variously looked upon as a destroyed gyalpo , a minor mundane protector, a major mundane protector, an enlightened major protector whose outward appearance
138-567: A 20-armed Ravana shaking Mount Kailasa . The artists of Angkor also depicted the Battle of Lanka between the Rakshasas under the command of Ravana and the Vanaras or monkeys under the command of Rama and Sugriva . The 12th-century Angkor Wat contains a dramatic bas-relief of the Battle of Lanka between Ravana's Rakshasas and Rama 's monkeys. Ravana is depicted with ten heads and twenty arms, mounted on
207-421: A Lhasa Tibetan syllable is relatively simple; no consonant cluster is allowed and codas are only allowed with a single consonant. Vowels can be either short or long, and long vowels may further be nasalized . Vowel harmony is observed in two syllable words as well as verbs with a finite ending. Also, tones are contrastive in this language, where at least two tonemes are distinguished. Although
276-699: A Tibetan grammar in Hindi . Some of his other works on Tibetan were: In much of Tibet, primary education is conducted either primarily or entirely in the Tibetan language, and bilingual education is rarely introduced before students reach middle school . However, Chinese is the language of instruction of most Tibetan secondary schools . In April 2020, classroom instruction was switched from Tibetan to Mandarin Chinese in Ngaba , Sichuan. Students who continue on to tertiary education have
345-719: A basic level with Lhasa Tibetan, while Amdo speakers cannot. Both Lhasa Tibetan and Khams Tibetan evolved to become tonal and do not preserve the word-initial consonant clusters , which makes them very far from Classical Tibetan , especially when compared to the more conservative Amdo Tibetan. Like many languages, Lhasa Tibetan has a variety of language registers : Tibetan is an ergative language , with what can loosely be termed subject–object–verb (SOV) word order . Grammatical constituents broadly have head-final word order: Tibetan nouns do not possess grammatical gender , although this may be marked lexically, nor do they inflect for number . However, definite human nouns may take
414-631: A chariot drawn by creatures that appear to be a mixture of horse, lion, and bird. Vibhishana is shown standing behind and aligned with Rama and his brother Lakshmana . Kumbhakarna , mounted on a similar chariot, is shown fighting Sugriva . This battle is also depicted in a less refined bas-relief at the 12th-century temple of Preah Khan . Rakshasa have long been a race of villains in the Dungeons & Dragons role-playing game. They appear as animal-headed humanoids (generally with tiger or monkey heads) with their hands inverted (palms of its hands are where
483-573: A collective or integral are often used after the tens, sometimes after a smaller number. In scientific and astrological works, the numerals, as in Vedic Sanskrit , are expressed by symbolical words. The written numerals are a variant of the Hindu–Arabic numeral system , forming a base-10 positional counting system that is attested early on in Classical Tibetan texts. Tibetan makes use of
552-591: A deliberate policy of extinguishing all that is Tibetan, including their own language in their own country" and he asserted a right for Tibetans to express themselves "in their mother tongue". However, Tibetologist Elliot Sperling has noted that "within certain limits the PRC does make efforts to accommodate Tibetan cultural expression" and "the cultural activity taking place all over the Tibetan plateau cannot be ignored." Some scholars also question such claims because most Tibetans continue to reside in rural areas where Chinese
621-535: A dialogue between the Buddha and a group of rakshasa daughters, who swear to uphold and protect the Lotus Sutra . They also teach magical dhāraṇīs to protect followers who also uphold the sutra. Five rakshasha are part of Mahakala 's retinue. They are Kala and Kali, husband and wife, and their offspring Putra, Bhatri and Bharya. The Lankavatara Sutra mentions the island of Sri Lanka as land of Rakshasas. Their king
690-415: A flat or rising-falling contour, the latter being a tone that rises to a medium level before falling again. It is normally safe to distinguish only between the two tones because there are very few minimal pairs that differ only because of contour. The difference occurs only in certain words ending in the sounds [m] or [ŋ]; for instance, the word kham ( Tibetan : ཁམ་ , "piece") is pronounced [kʰám] with
759-419: A form of umlaut in the Ü/Dbus branch of Central Tibetan . In some unusual cases, the vowels /a/ , /u/ , and /o/ may also be nasalised. The Lhasa dialect is usually described as having two tones: high and low. However, in monosyllabic words, each tone can occur with two distinct contours. The high tone can be pronounced with either a flat or a falling contour, and the low tone can be pronounced with either
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#1733085221118828-466: A high flat tone, whereas the word Khams ( Tibetan : ཁམས་ , "the Kham region") is pronounced [kʰâm] with a high falling tone. In polysyllabic words, tone is not important except in the first syllable. This means that from the point of view of phonological typology , Tibetan could more accurately be described as a pitch-accent language than a true tone language , in the latter of which all syllables in
897-516: A lengthening of the vowel is also frequently substituted for the sounds [r] and [l] when they occur at the end of a syllable. The vowels /i/ , /y/ , /e/ , /ø/ , and /ɛ/ each have nasalized forms: /ĩ/ , /ỹ/ , /ẽ/ , /ø̃/ , and /ɛ̃/ , respectively. These historically result from /in/ , /un/ , /en/ , /on/ , /an/ , and are reflected in the written language. The vowel quality of /un/ , /on/ and /an/ has shifted, since historical /n/ , along with all other coronal final consonants, caused
966-776: A plural marker ཚོ <tsho> . Tibetan has been described as having six cases: absolutive , agentive , genitive , ablative , associative and oblique . These are generally marked by particles, which are attached to entire noun phrases, rather than individual nouns. These suffixes may vary in form based on the final sound of the root. Personal pronouns are inflected for number , showing singular, dual and plural forms. They can have between one and three registers . The Standard Tibetan language distinguishes three levels of demonstrative : proximal འདི <'di> "this", medial དེ <de> "that", and distal ཕ་གི <pha-gi> "that over there (yonder)". These can also take case suffixes. Verbs in Tibetan always come at
1035-555: A special connector particle for the units above each multiple of ten. Between 100 and 199, the connective དང dang , literally "and", is used after the hundred portion. Above ས་ཡ saya million, the numbers are treated as nouns and thus have their multiples following the word. The numbers 1, 2, 3 and 10 change spelling when combined with other numerals, reflecting a change in pronunciation in combination. Tibetan numerals Tibetan numerals Tibetan numerals (1 Million) (1 Billion) Ordinal numbers are formed by adding
1104-480: A suffix to the cardinal number, པ ( -pa ), with the exception of the ordinal number "first", which has its own lexeme, དང་པོ ( dang po ). Tibetan is written with an Indic script , with a historically conservative orthography that reflects Old Tibetan phonology and helps unify the Tibetan-language area. It is also helpful in reconstructing Proto Sino-Tibetan and Old Chinese . Wylie transliteration
1173-490: A word can carry their own tone. The Lhasa Tibetan verbal system distinguishes four tenses and three evidential moods. The three moods may all occur with all three grammatical persons, though early descriptions associated the personal modal category with European first-person agreement. In the 18th and 19th centuries several Western linguists arrived in Tibet: Indian indologist and linguist Rahul Sankrityayan wrote
1242-574: Is also used to describe asuras , a class of power-seeking beings that oppose the benevolent devas . They are often depicted as antagonists in Hindu scriptures, as well as in Buddhism and Jainism . The female form of rakshasa is rakshasi . Brahmā, in a form composed of the quality of foulness, produced hunger, of whom anger was born: and the god put forth in darkness beings emaciate with hunger, of hideous aspects, and with long beards. Those beings hastened to
1311-410: Is enlightened, rather than worldly. Kay states: Geshe Kelsang takes the elevation of Dorje Shugden’s ontological status another step further, emphasising that the deity is enlightened in both essence and appearance. Kay quotes Kelsang Gyatso's interpretation of Shugden's appearance: Some people believe that Dorje Shugdan is an emanation of Manjushri who shows the aspect of a worldly being, but this
1380-942: Is fully enlightened and hence must be considered a proper object of refuge and worshiped as such. Kay states that "Shugden as an enlightened being is both a marginal viewpoint and one of recent provenance." Pabongka referred to Shugden as "Dol-gyel": The wooden implements (i.e., crate) having been thrown in the water, the pond of Dol became whitish. After abiding there, he became known for a while as (Dol-gyel). The entry for Dorje Shugden in Frederick Bunce's encyclopedia of Buddhist entities describes Dorje Shugden's appearance as follows: Face: one, fearsome, bared fangs, three bloodshot eyes, orange flame sprouts from eyebrows and facial hair, yellow brown hair stands on end, from his nostrils issue rain clouds with violent lightning; arms/hands: two, right hand holds flaming sword ( khadga, ral-gri ), left hand holds skull-cup ( kapala, thod-pa ) filled with
1449-422: Is incorrect. Even Dorje Shugdan’s form reveals the complete stages of the path of Sutra and Tantra , and such qualities are not possessed by the forms of worldly beings. Dreyfus describes the view that Shugden is enlightened as that of "most extreme followers of Shukden" and adds: Kelsang Gyatso’s Western New Kadampa Tradition seems to be unique among Shukden followers in going as far as to claim that this deity
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#17330852211181518-518: Is one of the few Tibetan oracle-priests who is not allowed to marry. In a house close to this shrine stays also one of the most renowned mediums of Kha che dmar po." According to Joseph Rock , there were two main Dorje Shugden oracles: Panglung Choje and Trode Khangsar Choje. Rock witnessed and documented a public invocation of the Panglung Oracle in Kham (Eastern Tibet) in 1928. At that time,
1587-579: Is rarely spoken, as opposed to Lhasa and other Tibetan cities where Chinese can often be heard. In the Texas Journal of International Law , Barry Sautman stated that "none of the many recent studies of endangered languages deems Tibetan to be imperiled, and language maintenance among Tibetans contrasts with language loss even in the remote areas of Western states renowned for liberal policies... claims that primary schools in Tibet teach Mandarin are in error. Tibetan
1656-479: Is shown anchoring the line of Asuras. A bas-relief at the 12th-century temple of Angkor Wat depicts the figures churning the ocean. It includes Ravana anchoring the line of Asuras that are pulling on the serpent's head. Scholars have speculated that one of the figures in the line of Devas is Ravana's brother Vibhishana . They pull on a serpent's tail to churn the Ocean of Milk. Another bas-relief at Angkor Wat shows
1725-637: Is that of a gyalpo, or as an enlightened major protector whose outward appearance is enlightened. Promoters of Dorje Shugden consider it to be the protector of Je Tsongkhapa 's pure dharma , traditionally regarded as the founder of the Gelug school. The Dorje Shugden controversy arose in the 1930s within all schools of Tibetan Buddhism, including the Gelug school itself, regarding Dorje Shugden's nature, status of enlightenment, differences from traditional Gelug teachings, replacement of traditional Gelug protectors, sectarian functions, and actions by western adherents of
1794-589: Is the Rakshasa called Ravana, who invites Buddha to Sri Lanka for delivering the sermon in the land. There are other Rakhasas from the land, such as Wibisana, who is believed to be the brother of Ravana in Sri Lankan Buddhist mythology . In The Lotus-Born: The Life Story of Padmasambhava, recorded by Yeshe Tsogyal , Padmasambhava receives the nickname of "Rakshasa" during one of his wrathful conquests to subdue Buddhist heretics . Jain accounts vary from
1863-745: Is the Tibetan dialect spoken by educated people of Lhasa , the capital of the Tibetan Autonomous Region . It is an official language of the Tibet Autonomous Region. In the traditional "three-branched" classification of the Tibetic languages , the Lhasa dialect belongs to the Central Tibetan branch (the other two being Khams Tibetan and Amdo Tibetan ). In terms of mutual intelligibility , speakers of Khams Tibetan are able to communicate at
1932-557: Is the most common system of romanization used by Western scholars in rendering written Tibetan using the Latin alphabet (such as employed on much of this page), while linguists tend to use other special transliteration systems of their own. As for transcriptions meant to approximate the pronunciation, Tibetan pinyin is the official romanization system employed by the government of the People's Republic of China , while English language materials use
2001-450: The Hindu accounts of Rakshasa. According to Jain literature , Rakshasa was a kingdom of civilized and vegetarian people belonging to the race of Vidyadhara , who were devotees of Tirthankara . Kejawèn -influenced Indonesian Muslims view the Rakshasas as the result of people whose soul is replaced by the spirit of a devil ( shayāṭīn ). The devils are envious of humans and thus attempt to possess their body and minds. If they succeed,
2070-651: The Mahabharata, Ghatotkacha was summoned by Bhima to fight on the Pandava side in the Kurukshetra War . Invoking his magical powers, he wrought great havoc in the Kaurava army. In particular, after the death of Jayadratha , when the battle continued on past sunset, his powers were at their most effective (at night). After performing many heroic deeds on the battlefield and fighting numerous duels with other great warriors (including
2139-579: The New Kadampa Tradition . Dorje Shugden, also known as Dolgyal, was a " gyalpo " "angry and vengeful spirit" of South Tibet , which was subsequently adopted as a "minor protector" of the Gelug school, the newest of the schools of Tibetan Buddhism , headed by the Dalai Lamas (although nominally the Ganden Tripas ). Georges Dreyfus says "Shuk-den was nothing but a minor Ge-luk protector before
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2208-623: The Shakta divine weapon. A temple in Manali , Himachal Pradesh , honors Ghatotkacha; it is located near the Hidimba Devi Temple . Rakshasa heroes fought on both sides in the Kurukshetra war. Many Rakshasas appear in various Buddhist Scriptures. In Chinese tradition rakshasa are known as luosha ( 羅刹 / 罗刹 ). In Japan, they are known as rasetsu ( 羅刹 ). Chapter 26 of the Lotus Sutra includes
2277-694: The Universal Declaration of Human Rights in Tibetan, written in the Tibetan script : Rakshasas Rākshasa ( Sanskrit : राक्षस , IAST : rākṣasa , pronounced [raːkʂɐsɐ] ; Pali : rakkhasa ; lit. "preservers") are a race of usually malevolent beings prominently featured in Hinduism , Buddhism , Jainism and Folk Islam . They reside on Earth but possess supernatural powers, which they usually use for evil acts such as disrupting Vedic sacrifices or eating humans. The term
2346-532: The [ɛ̈] phone (resulting from /e/ in a closed syllable) and the [ɛ] phone (resulting from /a/ through the i-mutation ) are distinct or basically identical. Phonemic vowel length exists in Lhasa Tibetan but in a restricted set of circumstances. Assimilation of Classical Tibetan's suffixes, normally ' i (འི་), at the end of a word produces a long vowel in Lhasa Tibetan; the feature is sometimes omitted in phonetic transcriptions. In normal spoken pronunciation,
2415-440: The absolutive , remaining unmarked. Nonetheless, distinction in transitivity is orthogonal to volition; both the volitional and non-volitional classes contain transitive as well as intransitive verbs. The aspect of the verb affects which verbal suffixes and which final auxiliary copulae are attached. Morphologically, verbs in the unaccomplished aspect are marked by the suffix གི <gi> or its other forms, identical to
2484-421: The genitive case for nouns, whereas accomplished aspect verbs do not use this suffix. Each can be broken down into two subcategories: under the unaccomplished aspect, future and progressive /general; under the accomplished aspect, perfect and aorist or simple perfective . Evidentiality is a well-known feature of Tibetan verb morphology, gaining much scholarly attention, and contributing substantially to
2553-499: The 1930s when Pa-bong-ka started to promote him aggressively as the main Ge-luk protector." Dreyfus states "the propitiation of Shukden as a Geluk protector is not an ancestral tradition, but a relatively recent invention of tradition associated with the revival movement within the Geluk spearheaded by Pabongkha." Pabongka transformed Dorje Shugden's "marginal practice into a central element of
2622-468: The 5th Dalai Lama): a great number of signs, among them a strong smell of burning flesh, demonstrated that the exorcisms were fully successful and that “many lives were saved,” while these “infernal creatures” were being guided “toward a peaceful state of being” and saved from the danger of “having to experience the intolerable suffering of bad states of rebirth due to their increasingly negative actions.” Terdak Lingpa confirmed: I saw that at this point of
2691-432: The Ge-luk tradition," thus "replacing the protectors appointed by Dzong-ka-ba himself" and "replacing the traditional supra-mundane protectors of the Ge-luk tradition." This change is reflected in artwork, since there is "lack of Dorje Shugden art in the Gelug school prior to the end of the 19th century." Pabongka fashioned Shugden as a violent protector of the Gelug school, who is employed against other traditions. Shugden
2760-813: The Heights," which aired on December 20, 1974. Rakshasa appears in the Unicorn: Warriors Eternal episode "Darkness Before Dawn". He is a humanoid tiger similar to the D&;D depiction. This version is a fierce but benevolent guardian of the jungle who allies with Merlin against the Evil. In the film World War Z , Rakshasa were mentioned in reference to the zombies in India. In Indonesian and Malaysian variants of Malay which have significant Sanskrit influence, raksasa now means "giant", "gigantic", "huge and strong";
2829-482: The Rakshasa Alamvusha, the elephant-riding King Bhagadatta , and Aswatthaman , the son of Drona ), Ghatotkacha encountered the human hero Karna . At this point in the battle, the Kaurava leader Duryodhana had appealed to his best fighter, Karna , to kill Ghatotkacha, as the entire Kaurava army was near annihilation due to his ceaseless strikes from the air. Karna possessed a divine weapon, Shakti , granted by
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2898-596: The Rakshasas could represent exaggerated, supernatural depictions of demonized forest-dwellers who were outside the caste society. In books 3-6 of the Rāmāyaṇa , the rākṣasas are the main antagonists of the narrative. The protagonist Rāma slays many rākṣasas throughout the epic, including Tāṭakā , Mārīca , and Rāvaṇa . In the epic, the rākṣasas are portrayed as mainly demonic beings who are aggressive and sexual. They can assume any form they wish, which Rāvaṇa uses to good effect to trick and kidnap Sītā, Rāma's wife, which drives
2967-505: The THL transcription system. Certain names may also retain irregular transcriptions, such as Chomolungma for Mount Everest . Tibetan orthographic syllable structure is (C 1 C 2 )C 3 (C 4 )V(C 5 C 6 ) Not all combinations are licit. The following summarizes the sound system of the dialect of Tibetan spoken in Lhasa , the most influential variety of the spoken language. The structure of
3036-416: The back of a garuda -like bird ( khyung ); companion: include Zhi-ba'i-rgyal-chen , rGyas-pa'i-rgyal-chen , dBang-'dus-rgyal-chen , Drag-po'i-rgyal-chen . Meanwhile, von Brück describes Dorje Shugden's appearance as follows: His character is fierce and violent and he destroys all enemies. Animals are sacrificed to him symbolically. His abode is full of skeletons and human skulls, weapons surround him and
3105-437: The backs of the hands would be on a human). They are masters of necromancy, enchantment and illusion (which they mostly use to disguise themselves) and are very hard to kill, especially due to their partial immunity to magical effects. They ravenously prey upon humans as food and dress themselves in fine clothing. This version of the rakshasa was heavily inspired by an episode of Kolchak: The Night Stalker entitled "Horror in
3174-442: The blood of men and horses form a lake. His body has a dark-red colour and his facial expressions are similar to the well-known descriptions of rakshasas . However, all these attributes are not unique, they are more or less stereotypes for dharma-protectors in general. A characteristic of the iconography of Dorje Shugden is the central figure surrounded by four cardinal emanations. According to Nebresky-Wojkowitz: Dreyfus describes
3243-403: The deity. Such of them as exclaimed, “Oh preserve us!” were thence called Rākṣasas. Those created beings, overwhelmed by hunger, attempted to seize the waters. Those among them who said—“we shall protect these waters”, are remembered as Rākṣasas. Rakshasas were most often depicted as shape-shifting, fierce-looking, enormous monstrous-looking creatures, with two fangs protruding from the top of
3312-503: The end of the clause . Verbs do not show agreement in person , number or gender in Tibetan. There is also no voice distinction between active and passive ; Tibetan verbs are neutral with regard to voice. Tibetan verbs can be divided into classes based on volition and valency . The volition of the verb has a major effect on its morphology and syntax . Volitional verbs have imperative forms, whilst non-volitional verbs do not: compare ལྟོས་ཤིག <ltos shig> "Look!" with
3381-590: The form of any creature. The female equivalent of rakshasa is rakshasi. In the world of the Ramayana and Mahabharata , Rakshasas were a populous race. There were both good and evil rakshasas, and as warriors they fought alongside the armies of both good and evil. They were powerful warriors, expert magicians and illusionists. As shape-changers, they could assume different physical forms. As illusionists, they were capable of creating appearances which were real to those who believed in them or who failed to dispel them. Some of
3450-479: The four tone analysis is favored by linguists in China, DeLancey (2003) suggests that the falling tone and the final [k] or [ʔ] are in contrastive distribution , describing Lhasa Tibetan syllables as either high or low. The vowels of Lhasa Tibetan have been characterized and described in several different ways, and it continues to be a topic of ongoing research. Tournadre and Sangda Dorje describe eight vowels in
3519-470: The god Indra. It could be used only once and Karna had been saving it to use on his arch-enemy Arjuna , the best Pandava fighter. Unable to refuse Duryodhana, Karna used the Shakti against Ghatotkacha, killing him. This is considered to be the turning point of the war. After his death, the Pandava counselor Krishna smiled, as he considered the Pandava prince Arjuna to be saved from certain death, as Karna had used
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#17330852211183588-497: The human adapts to the new soul and gains their qualities, turning the person into a Rakshasa. The artists of Angkor in Cambodia frequently depicted Ravana in stone sculpture and bas-relief . The " Nāga bridge" at the entrance to the 12th-century city of Angkor Thom is lined with large stone statues of Devas and Asuras engaged in churning the Ocean of Milk . The ten-headed Ravana
3657-409: The iconography of Dorje Shugden: Shukden is … depicted as a fearsome deity, holding in his right hand a sword dripping with blood and in his left hand the heart torn out from the chest of its enemies. In Phabongkhapa's text, Shugden is to be controlled by Vajrabhairava . As von Brück explains: The yidam and Shugden are kept apart, and the dharmapāla is to be controlled. The master transfers
3726-514: The mouth and having sharp, claw-like fingernails. They were shown as being mean, growling beasts, and as insatiable man-eaters that could smell the scent of human flesh. Some of the more ferocious ones were shown with flaming red eyes and hair, drinking blood with their cupped hands or from human skulls (similar to representations of vampires in later Western mythology). Generally they could fly, vanish, and had maya (magical powers of illusion), which enabled them to change size at will and assume
3795-449: The mouth of a medium’ (Nebesky-Wojkowitz 1956: 409). The notion of oracular divination may thus have been problematised for Geshe Kelsang in light of his portrayal of Dorje Shugden as a fully enlightened being. According to Nebesky-Wojkowitz , "The best-known of the prophetic seers who act as the mouthpiece of Dorje Shugden lives at a shrine in Lhasa called sPro bde khang gsar Trode Khangsar (rgyal khang) or sPro khang bde chen lcog. This
3864-400: The non-existent * མཐོང་ཤིག <mthong shig> "*See!". Additionally, only volitional verbs can take the egophoric copula ཡིན <yin> . Verbs in Tibetan can be split into monovalent and divalent verbs; some may also act as both, such as ཆག <chag> "break". This interacts with the volition of the verb to condition which nouns take the ergative case and which must take
3933-605: The option of studying humanistic disciplines in Tibetan at a number of minority colleges in China. This contrasts with Tibetan schools in Dharamsala , India, where the Ministry of Human Resource Development curriculum requires academic subjects to be taught in English from middle school. In February 2008, Norman Baker , a UK MP, released a statement to mark International Mother Language Day claiming, "The Chinese government are following
4002-558: The oracle took a sword of Mongolian steel and twisted it into many loops. Choyang Duldzin Kuten Lama was the Dorje Shugden oracle for many years. Standard Tibetan language Lhasa Tibetan ( Tibetan : ལྷ་སའི་སྐད་ , Wylie : Lha-sa'i skad , THL : Lhaséké , ZYPY : Lasägä ) or Standard Tibetan ( Tibetan : བོད་སྐད་ , Wylie : Bod skad , THL : Böké , ZYPY : Pögä , IPA: [pʰø̀k˭ɛʔ] , or Tibetan : བོད་ཡིག་ , Wylie : Bod yig , THL : Böyik , ZYPY : Pöyig )
4071-552: The organs of the five senses, hearts, brains, and blood, in the crook of his left arm rests a mongoose ( ichneumon or nakula , nehu-li ) and golden goad/hook ( ankusha , lcags-kyu ); body: bejeweled, elephant skin upper garment, loin cloth of tiger skin; legs: two; ornaments: five-skull crown, wristlets, anklets, necklace, garland of fifty freshly severed heads, tiger or elephant skin as a body covering and apron of carved human bones; color: dark red; vahana: carpet of human skins on one hundred thousand thunderbolts ( vajra , rdo-rje ) on
4140-513: The power to control Shugden to the disciple, and this is common practice. von Brück provides a translation of Phabongkhapa's text which states: ....the disciples visualize themselves as the yidam Vajrabhairava and as such invoke and control Shugden. The dharmapāla Shugden is presented to the disciples as the one who abides by their commands. According to the early histories, the 5th Dalai Lama destroyed Shugden through black magic and tantric rituals. As Bultrini explains (with quoted phrases from
4209-503: The presence of an oracle of Shugden conflicts with Kelsang Gyatso's portrayal of Shugden as a Buddha, since Buddhas do not have oracles. Kay states: the oracle may have been marginalised by Geshe Kelsang because his presence raised a doctrinal ambiguity for the NKT. According to traditional Tibetan teachings, none of the high-ranking supramundane protective deities ‘would condescend to interfere with more or less mundane affairs by speaking through
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#17330852211184278-446: The rakshasas were said to be man-eaters, and made their gleeful appearance when the slaughter on a battlefield was at its worst. Occasionally they served as rank-and-file soldiers in the service of one or another warlord. Aside from their treatment of unnamed rank-and-file Rakshasas, the epics tell the stories of certain members of these beings who rose to prominence, sometimes as heroes but more often as villains. Thapar suggests that
4347-555: The rest of the narrative. The rākṣasas reside in the forests south of the Gangetic plain and in the island fortress of Laṅkā , both far away from the lands of Kosala and the home of Rāma. In Laṅkā, the capital of Rāvaṇa, the rākṣasas live in a complex society comparable to the humans of Ayodhyā , where some rākṣasas such as Vibhīṣaṇa are moral beings. The Pandava hero Bhima was the nemesis of forest-dwelling Rakshasas who dined on human travellers and terrorized human settlements. In
4416-492: The rite the untameable elemental spirit, wandering in the night, being seized, tied around the waist, killed, and eaten. All the participants heard screams and smelled a burnt odor. After these and other positive signs, the Dalai Lama completely recovered. Later adherents of Shugden revised history to state that the 5th Dalai Lama was unsuccessful. As with other spirits in Tibet, there is an oracle of Dorje Shugden. Kay notes
4485-518: The same sound as the one following it. The result is that the first is pronounced as an open syllable but retains the vowel typical of a closed syllable. For instance, ཞབས zhabs (foot) is pronounced [ɕʌp] and པད pad (borrowing from Sanskrit padma , lotus ) is pronounced [pɛʔ] , but the compound word, ཞབས་པད zhabs pad (lotus-foot, government minister) is pronounced [ɕʌpɛʔ] . This process can result in minimal pairs involving sounds that are otherwise allophones. Sources vary on whether
4554-455: The standard language: Three additional vowels are sometimes described as significantly distinct: [ʌ] or [ə] , which is normally an allophone of /a/ ; [ɔ] , which is normally an allophone of /o/ ; and [ɛ̈] (an unrounded, centralised, mid front vowel), which is normally an allophone of /e/ . These sounds normally occur in closed syllables; because Tibetan does not allow geminated consonants , there are cases in which one syllable ends with
4623-546: The understanding of evidentiality across languages. The evidentials in Standard Tibetan interact with aspect in a system marked by final copulae, with the following resultant modalities being a feature of Standard Tibetan, as classified by Nicolas Tournadre : Unlike many other languages of East Asia such as Burmese , Chinese , Japanese , Korean and Vietnamese , there are no numeral auxiliaries or measure words used in counting in Tibetan. However, words expressive of
4692-665: Was a key element in Phabongkha's persecution of the Rimé movement . Within the Gelug school itself, Pabongka constructed Shugden as replacing the traditional Gelug protectors Pehar , Nechung , Palden Lhamo , Mahakala , Vaisravana and Kalarupa, who was appointed by Tsongkhapa . Restrictions on the practice of Shugden were implemented by the 13th Dalai Lama . Pabongka apologized and promised not to practice Shuk-den any more. David Kay notes that Kelsang Gyatso departs from Phabongkha and Trijang Rinpoche by stating that Dorje Shugden's appearance
4761-443: Was the main language of instruction in 98% of TAR primary schools in 1996; today, Mandarin is introduced in early grades only in urban schools.... Because less than four out of ten TAR Tibetans reach secondary school, primary school matters most for their cultural formation." An incomplete list of machine translation software or applications that can translate Tibetan language from/to a variety of other languages. From Article 1 of
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