Sangha

Retreat March 2017

The Mangala Shri Bhuti General Protectors Prayers
Compiled by Jennifer Lawrence

Im sharing the information Ive compiled so far about the Mangala Shri Bhuti Protector Prayers.
There is a lot to know, but Ill share what Ive learned and where I got the information.

Before I do that I wanted to talk briefly about the sound and language aspect of chanting in general. Ive been
thinking that since sound vibrates that we feel while chanting. Then I came upon information about
Cymatics, which is an exploration of the visual patterns created by sound.
https://en.wikipedia.org/wiki/Cymatics which some of you may know about.

Its said that everything in existence is made of a relationship between vibration and matter. Pete Pettersson,
author of Cymatics, the Science of the Future is one source of information on this that I discovered.
http://blog.world-mysteries.com/science/cymatics/

This image (slide) was generated by, scientist/philosopher Dan Winter. He has reproduced experiments that
show that when Hebrew and Sanskrit and other elder dialects are spoken they create a vibration that moved
matter into sacred geometrical patterns.
http://theraphi.net/theraphi-team/dan-winter/

So this is just kind of an aside, and something Ive been thinking about.
SEE IMAGE

With that said lets move on to the information Ive compiled about the Protectors. One of my sources is a pdf
document available on the Tara Mandala website http://taramandala.org/ It describes some of the same
protectors that we see in our protector chants, however their lineage is the
Dzinpa Rangdrl, a Dzog Chen lineage centered around Machig Labdron.

Protectors Mentioned in the Prayers
Ekajati This information came from Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf on the
Tara Mandala website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-Protectors-for-Complete-
Transmission.pdf

The Tantra Protectress, the Single Dreadlock Mother,Ralchigma

Ekajati is the primary protector of the Dzogchen teachings, and the guardian of all Termas. Her name literally
means One Braid of Hair, and alludes to her extremely symbolic non-dual appearance. In the Dzinpa
Rangdrl cycle (and most Nyingma systems), she has one eye, one fang, one breast, and one lock of hair.
Being a quintessential embodiment of non-duality, one of her epithets is the mother of the mother of all the
Buddhas. In the Sakya tradition she is considered to be the mother of Palden Lhamo. Its not known for
certain whether Ekajati originated in the Hindu, Buddhist, or Bn pantheon, but some have suggested that
Nagarjuna brought her practice from India to Tibet in the 7th century. According to most Tibetan sources,
she was a Bn goddess whom Guru Rinpoche bound under oath as a protector of the teachings. He is said to
have gauged out one of her eyes with his Phurba, leaving her with only one. Ekajati is also known as Blue
Tara, or M hac na-t r , the most wrathful form of Tara. In the Dzinpa Rangdrl protectors text, she is
holding the enemys heart (the enemy being samaya breakers/breakages, and those who are vicious
towards the Dharma) in her right hand, which she is feeding into her mouth. In her left hand, she is
commanding her messenger (Tib. spyan gzigs), which is a female turquoise wolf. In some Bn depictions of
Ekajati, the turquoise wolf actually serves as her mount.

Jennifer Comment: I like this image because it really shows the negative space. She is the queen of all
pervasive space after all. It also shows her one fang, one eye, attributes. I wonder if the saying One Braid
means everything is we are all in one big braid with everything else? Space, space as well as many other
things can be threatening when we hold the sense of self to be solid and real.

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SEE IMAGE

Za Rahula This information came from Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf on the
Tara Mandala website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-Protectors-for-Complete-
Transmission.pdf
Drangsong Rahula, the performer of unobstructed power and strengthZa Rahula is one of the three
primary protectors of the Nyingma and Dzogchen traditions (along with Ekajati and Dorje Legpa). Rahula is
found in many Indian texts as the lord of the planetary demons, and astrologically speaking he is
synonymous with Rahu, the north node in Vedic astrology and a so-called invisible eighth planet which is
responsible for swallowing other astral bodies during eclipses. This carried over into the Tibetan system,
where his nine heads are physical manifestations of the nine celestial bodies which he swallows (the seven
planets, sun, and moon). His upper body has four arms, nine heads, and is adorned with 1,000 eyes. Rahulas
actual face, adorned with his insatiable mouth, is located on his stomach, and his lower body is that of a naga.
His physical appearance changes slightly depending on the tradition, but he is generally depicted holding a
bow & arrow, a snake lasso,and a makara stick.
More Information on Za Rahula
Research papers by Cameron Bailey
The Raven and the Serpent (Discusses Za Rahula)
http://diginole.lib.fsu.edu/islandora/object/fsu:185057/datastream/PDF/view

Page 15: Rahus name means to grasp this chapter also discusses Rahulas birth story.

Page 64: The Kalachakra system is discussed as it pertains to Rahu as representing the central channel.

Page 66-74: A discussion of how Rahula is a being that is half way between an enlightened sage like the
buddah and the absolute evil of Rudra.

According to [one] source the three lowest heads of Rhu have the dark-green faces of the gshin rje [death
lords, minions of Yama]: their nine very angry looking eyes are cast downward. The middle row of the three
heads has the blue-red faces of the bdud [mras], and their nine blood-shot eyes look into the space lying
between the earth and the sky. The three uppermost heads have the faces of the lha type [devas]; one of
them is green, the other red, and the third white. Their nine peaceful-looking eyes are turned skyward.

~and~

The Inverted Mythology of Indo-Tibetan Buddhism (Discusses Nyingma, Longchen Nynthik, Za Rahula)
https://www.academia.edu/25342884/THE_DEMON_SEER_RHULA_AND_THE_INVERTED_MYTHOLOGY_O
F_INDO-TIBETAN_BUDDHISM
SEE IMAGE

Maning (Maning Mahakala) This information came from Dzinpa-Rangdrol-Protectors-for-Complete-

Transmission.pdf on the Tara Mandala website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-Protectors-for-Complete-
Transmission.pdf
Maning Mahakala (Pandaka/Eunuch Mahakala) is the body emanation of Mahakala. He is first seen in the
Terma traditions of the great 13th century Tertn king Guru Chowang (Wyl. gu ru chos dbang), a
reincarnation of Trisong Detsen and a past incarnation of Tulku Urgyen Rinpoche. He is blue black, with one
face and three bulging eyes. He has yellow hair, intertwined with black snakes. He holds a spear with a
trident tip in his right hand, and a fresh heart in his left hand, feeding it into his mouth. He has a golden lasso
wrapped around his hand, attached to the neck of a bound figure. He has a crown of skulls, jewel ornaments,
a necklace of 50 decomposing heads, and a garland of hearts. He wears a black cloak, with human skin over
his shoulders. At his waist he carries a sandalwood staff, adorned with a jewel and vajra. The term ma ning
literally means without sex. It is popularly translated as eunuch, but this is really inaccurate. A eunuch is
a male who is castrated, normally intentionally as a form of punishment or religious fanaticism. Ma ning is
considered to be a translation of the Sanskrit term pandaka, around which theres quite a bit of scholastic
controversy. The term was traditionally used to define a wide range of variations in sexuality and gender
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identity from hermaphrodism, to transsexuality, to homosexuality. Its noteworthy that the Mahakala who
is considered the embodiment of all father lineages is without gender (in the traditional sense, at least).
SEE IMAGE

Maning Mahakala This information came from http://www.himalayanart.org/search/set.cfm?setID=394

Eunuch Lord (Tibetan: pal ye she gyi gon po ma ning nag po. English: The Glorious Lord of Pristine
Awareness, Black Eunuch): the body emanation of Mahakala and lord of all enlightened and worldly
protectors of the Nyingma School.

"...Glorious Lord of Pristine Awareness, Black Eunuch, with a body blue-black in colour, one face and two
hands. Holding aloft in the right, pointed to the sky, a flaming lance, and in the left a poisoned heart and lasso.
With three round red eyes, a curled tongue and hanging black snakes for hair. Having a crown of five dry
skulls and a necklace of fifty fresh. Adorned with a garland of hearts and piles of snakes, dressed in silk
cloaks, black and layered. Having a gold belt and a girdle of fresh human skin. From the three doors of a great
stick of sandalwood, fastened at the waist, an army of snakes is dispersed. Decorated with varieties of
colourful flowing streamers and all the frightful ornaments. Standing with the left leg extended atop a corpse
seat..." (Terdag Lingpa Gyurme Dorje 1646-1714 and Minling Lochen Dharmashri 1654-1718. Tibetan source
text 'dod 'jo bum bzang, Part II, page 121-123).

"Glorious great emanation of the body of the Great Black One

Trustee of the king of the wrathful, executioner of enemies and hindrances,

Great deity, glorious and blazing, lord of all Dharma protectors;

homage to the glorious lord, Black Eunuch." (Nyingma liturgical verse).

Lineage of Teachers: Kuntu Zangpo, Chemchog, Palgon, Orgyan Yab-yum, Terton Chowang, Manlungpa,
Dagton, Nyenton, Sedingpa Khupon, Paljor Wangchug, Chokyi Wangpo, Karma Guru, Nyadag Trulku,
Chowang Kunzang, Rigdzin Tinle Lhundrup, etc. Also see the variant lineages of Dorje Lingpa, Ratna Lingpa,
Pema Lingpa and Jatson Nyingpo.

Durtr Lhamo This information came fromhttp://www.rigpawiki.org/index.php?title=Durtr_Lhamo

'Goddess of the Charnel Ground', is considered in the Nyingma tradition to be a protectress of sacred places,
and particularly of the property of temples, monasteries and hermitages. She also protects the terma
teachings, the tertns who discover them, and those who practise them.

Iconographically she is usually depicted as red in colour, in standing form, holding a hook in her right hand
and a mirror in her left, and appears in the Longchen Nyingtik Refuge Field along with other protectors. The
Five Long-Life Sisters, Yudronma and the Twelve Tenmas

Dorje Yudronma This information came from Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf

on the Tara Mandala website. http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-
Protectors-for-Complete-Transmission.pdf

Dorje Yudronma is one of the 12 Tenma (Wyl. bstan ma) goddesses, and considered by many sources to be
the head of the Tenma. One of her epithets is The Turquoise Lamp, mistress of the Tenma goddesses [who]
protect Tibet (bod skyong brtan mai gtrso mo g.yu yi sgron). Some sources consider her to be a form of
Ralchigma/Ekajati. Yudronma is especially associated with her famous mirror divination rites. Lama Dawa
Chddak Rinpoche is perhaps the most well-known contemporary master of this form of mirror divination.
Tsoknyi Rinpoche, with whom Tara Mandala has a close relationship, has aspecial connection with Dorje
Yudronma (a connection shared with his late father, Tulku Urgyen Rinpoche), and erected a shrine to her at
his retreat center in Crestone, CO. Yudronma has a radiant white body, wears a white dress and turquoise
headdress. While various sources report different hand implements, she is most commonly described as
holding a jewel in her right hand and a silver divination mirror in her left hand. She is adorned with wreaths

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of turquoise, gold, and flowers.
SEE IMAGE

Dorje Lekpa This information came from Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf on
the Tara Mandala website. http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-
Protectors-for-Complete-Transmission.pdf

Dorje Legpa, or Excellent Vajra is one of the three primary protectors of the Nyingma and Dzogchen
traditions. He is one of the Theurang (Wyl. Theu rang) demons, a kind of flying goblin-like spirit known for
possessing children. Dorje Legpa as Vajrasadhu is said to have been the god of gambling and war, until he
was subjugated by Guru Rinpoche and bound underoath. He is prominent in both the Nyingma and Kagyu
traditions, but in the Nyingma school he is depicted as red, riding a snow lion, and holding a vajra in his right
hand and the heart of the enemy in his left. In the Kagyu school he rides a goat, the traditional mount of the
Theurang demons. Since Dorje Legpas energy is described as being less overwhelming than Ekajati and
Rahula, he is very accessible, and can be approached for more personal and mundane matters. Ekajati and
Rahula, on the other hand, are solely interested in matters pertaining to the Dharma and realization.

This information came from https://buddhistartnews.wordpress.com/2010/03/21/dorje-legpa--the-good-

diamond/Dorje Legpa The Good Diamond Posted on March 21, 2010 by buddhistartnews | Dorje Legpa as
Damchen Garba Nagpo

Dorje Legpa (Skt.Vajrasadhu) whose name means Good Diamond is regarded as one of the highest ranking
oath-bound Dharma protectors (Skt.Dharmapala). He has a variety of forms and a large retinue which also
includes three hundred and sixty of his own brothers. His chief officer and emanation is The Oath-bound
Dark Blacksmith, Damchen Garba Nagpo in Tibetan, an equally important protective aspect. Dorje Legpa is
one of the native energies subdued by Padmasambhava and bound by oath to serve the Buddhist cause. Prior
to Padmasambhavas arrival in Tibet, local energies such as Dorje Legpa prevented the propagation of
Buddhism. Through his tantric power, Padmasambhava subdued these beings and extracted from them a
vow that promised their unending commitment to protect Buddhism. As Damchen Garba Nagpo, he holds a
vajra hammer made of meteoric iron in his right hand, and tiger-skin bellows in his left and rides on a billy
goat with crossed horns, this is an actual kind of goat native to Tibet called a Dam Chen Ra Oath-bound
Goat!

This information came from http://www.thangka.ru/history/he_padmadsat_3.html

The birth history of this great Dharma protector, Dhamchen Dorje Legpa, who is known as the reincarnation
of the Great Heruka, is told thus. In the time of Buddha Woesung (sangs rgyas 'od srung) he was born in an
aristocratic family. When he grew up, he took Ge-nyen vows (dge bsnyen, religious vows taken by laymen as
distinguished from those in the monastic order) from Buddha Woesung and achieved the Bodhisattva way of
life.

At one time, he stole a goat from his neighbor, took it to the cemetery and there killed the animal and ate its
meat. He wore the goat skin, killed all males he came across and fornicated with all the females he came
across. Remaining thus, he one day took the meat of a deer that had died after consuming poison. As a result
he too died.

After transmigrating from that birth he was born the son of a demon called Zamin Karma (gza' smin dkar
ma). He grew up to be of unrivalled power and daring and killed countless number of sentient beings. Palden
Damdin was angered by this and flung his handstaff at him. It struck him in the head, which cracked, and his
soul passed into the Pure Realm (dag zhing).

Thereafter when Lobpon Pema Jungney (Guru Padmasambhava) sat meditating in seclusion in a cave at a
mountain called Yarigong (gya' ri gong) in India there came in the afternoon one day a white man riding a
white lion, holding in hand a nine-pointed Vajra (rdo rje rtse dgu) and wearing a felt hat. He dismounted and
without taking his hat off prostrated to Lobpon three times and then asked him, 'Do you recognize me?'
Lobpon pretended that he did not and asked him who he was. He told him everything in detail and Lobpon
was greatly pleased. After that he oath-bound him by putting the texts of the pledge on his head. He on his
part vowed never to deviate from his oath. He offered Lobpon his life-heart and pledged to protect the

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Dharma. Later when Lobpon came to Tibet, Dorje Legpa received him. Lobpon once again oath-bound him to
protect the tantra Dharma. Since that time Dorje Legpa is consider one of the main guardian of Nyingma (the
Old School).

SEE IMAGE

Drakshul Wangmo The english tanslation of this Daily Offering in our Daily Protector Chants can be found
at: http://http://www.vajrayana.org/media/files/files/5bc3f44a/PRO_-
_Drakshul_Wangpo_UNI_half_page.pdf

Pehar http: This information came from: http://www.himalayanart.org/search/set.cfm?setID=473

Principal Forms of Pehar Gyalpo: 1. King of Body - Monbu Putra (riding a blue lion)2. King of Speech - Dra
Lha Kye Chigbu (riding a mule) 3. King of Mind - Gya Jin (riding an elephant) 4. King of Qualities - Shing Cha
Chen (riding a zombie, or a horse)5. King of Activities - Pehar (riding a white lion)

"In former times at Glorious Red Rock, Acharya Padmasambhava, inviting the profound vast protector, Had
bound by an oath as the entrusted steward of all Dharma Establishments;

Pehar is a non-Tibetan spirit who is believed to have been subjugated by Guru Rinpoche and bound by an
oath to protect all the Buddhist temples and monasteries of Tibet. Other stories relate how Pehar was a local
protector in the northern regions of Bata-Hor, conquered by Tri Songtsen Gampo, and brought back to Tibet
hidden in the horde of plundered wealth. This group of five Pehar figures, originally belonging to the
Nyingma 'Revealed Treasure' Tradition, was later incorporated into the Gelugpa School at the time of the 5th
Dalai Lama, and can be found in other Tibetan Buddhist schools depending on the preferences of individual
monasteries. Some traditions claim that, like the Direction King Vaishravana, Pehar Gyalpo Ku Nga has
attained the 10th level Bodhisattva ground - a Mahayana level of attainment - immediately preceding the full
enlightenment of a Buddha.

Tsiu Marpo This information came from Dzinpa-Rangdrol-Protectors-for-Complete-Transmission.pdf on

the Tara Mandala website.
http://taramandala.org/wp-content/uploads/2014/01/Dzinpa-Rangdrol-Protectors-for-Complete-
Transmission.pdf

The great King Tsiu Marpo, the holder of life force

Tsiu Marpo is a famed protector and chief of the Dralha. He and his six brothers were born from the union of
Dong Marma and the lord of the Mu demons (see The Seven Blazing Brothers below). Tsiu Marpo carries a
red silk banner in his right hand, and asnare that captures the life breath of enemies in his left. He rides a
black horse with white heels, and wears a leather helmet adorned with vulture feathers.Tsiu Marpo is
traditionally considered to be the protector of Samye Monastery, and Namkhai Norbu Rinpoche has
reportedly stated that Tsiu Marpo is also the protector of America, likely due to his dominion over the West.

Local Protectors
Excerpt from article by Hun Lye, who is referenced by: Jampa Mackenzie Stewart, who compiled The Life of
Longchenpa
http://www.sacred-texts.com/bud/tib/protect.htm

In a particular tradition that I am familiar with, it is said that there are three kinds of protectors. They are
dharmapalas, lokapalas and ksetrapalas. Respectively they translate to "dharma-protectors," "world(ly)-
protectors" and "field-protectors." Dharma-protectors are those who are highly advanced on the Path. From
Vajrayana's point of view, these beings are actually manifestations of the activities of the Buddhas. Some of
these beings are considered Buddhas while some are on different levels of the Bodhisattva path. For
example, Mahakala and Ekazati are both considered fully enlightened beings while someone like Dorje Lekpa
is considered a tenth stage bodhisattva. The worldly-protectors refer to beings who have pledged to protect
the teachings and practitioners. These include powerful worldly gods, local spirits, energies and other
beings. It is said that sometimes these beings do not even fully accept the teachings of the Buddha. They are
in other words as deluded as we are - some of them more, others less. Field protectors are usually associated
with very specific places or buildings. In Tibet, families live in the same place and house for hundred of years.
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As time passes, it is believed that there are certain protectors especially connected with that particular house
are much lower than the Dharma-protectors. Both the worldly and field protectors are not particularly
related to Dharma in the same way as Dharma-protectors are.

Words Used in the Chants

PENTSA (?PENTSA AMRITA KHAHI/ Please enjoy the five nectars. )http://www.drigung.com/tshogley.pdf
(ganachaakra goes into the 5 nectars http://en.wikipedia.org/wiki/Ganachakra)

the five nectars: semen, blood, flesh, urine, and feces.

The Five Nectars http://ganachakra.com/2010/11/16/purity-impurity-and-inner-offerings/

In Buddhist sadhanas the five meats and the five nectars share a certain equivalency to the Hindu
Pancamakara. Rather than the transgressive five Ms (madya, mamsa, matsya, mudra and maithuna) we
have the five meats: the flesh of cow, dog, horse, elephant and man, and the five nectars: semen, blood, flesh,
urine, and feces. The five meats are representative of the five skandhas: form, feeling, discrimination, action,
and consciousness. Likewise, the five elements: earth, water, fire, wind, correspond to the five nectars.
Depending on the explanation lineage of the inner offering, these associations may vary, but generally the
essence is the same. In this practice we join the five wisdoms with the five elements to produce a non-dual
intoxicating ambrosia that has the capability of revealing the qualities of awakening and in that sense
provides a powerful spring-board of potential realization. In other words we are joining our perceptions
with the objects of our perceptions- entering into direct relationship with phenomena; uncontrived and
expansive. We boil perceptions and the ability to perceive in a five dimensional way thereby naturally
releasing our habitual confused samsaric reaction for a more aware equanimous relationship with the world
around and within us. This is the very mechanism of samsara/nirvana! Whats more, as this mechanism
unfolds, it reveals the don-dual vastness of Dharmakaya, a spring-board for sacred outlook. For a moment
everything is okay, relaxed into ease.

These substances emanate from their specific syllables and are brought together to be mixed in a kapala
(skull cap bowl), one then generates a flow of prana which strikes syllables for fire and wind underneath the
kapala to make its contents boil and in a sense unify. This now ambrosial nectar (amrita) emits the syllables
Om, Ah, Hung, dispersing the blessing of pure Buddha body, speech and mind. This simply radiates. It is
used to bless torma offerings and nectar used in offerings, or in a more general way tsok offerings as well as
the general environment.

Om Ah Hung Ha Ho Hri Hung Hung Phe Phe So Ha.

There is another side to this as well; it seems an importantly powerful thing to keep in mind at some level
that the five meats and five nectars were intended to be transgressive repulsive substances. Shocking and
caste destroying, they arose directly out of the charnel ground culture that figures so largely in Buddhist
Tantra. There is power in our response to disgust, to fear, guilt, lust and all those emotions that lurk around
the edges of our movement through the world; we all have our own relationships to purity and impurity, and
they are a lot more complicated than we like to assume. Guilt, fear, self-righteousness, abandonment, woe,
depression, anger, disgust- an army of emotions- are related to how and why we connect to/react to purity
and impurity- we carry these reactions with us wherever we go as we label the things around us as clean and
or unclean, desirable and undesirable.

A few years ago I was speaking with the abbot of a Buddhist monastery in India about the historical
development of tantric applications of using impure substances. In his reply he said that things are so much
more different today in trying to connect with these practices. Its hard to see rotting corpses, scary wild
animals feasting on human remains, lepers, one cant go down to a charnel ground these days to do a puja
around bodies in various states of decay. With the use of toilet paper, some of the stigma of the use of the left
hand in India is less powerful, and in western countries there never really was the same kind of stigma in

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this regard. This he suggested that this is one of the reasons why we use/rely upon visualizations- they can
be quite powerful.

However, I wonder where these places of fear are- we all have them- perhaps they are more individualized,
or abstracted. Homelessness, illness, mental illness, terrorism, and death, perhaps these are some of the
newer untouchables of our times. It is important to locate them for ourselves, touch the fear or terror that
they bring, and then offer them up- the essence of fear and terror is mind, and minds essence is primordially
pure. If we can take these sources of impurity and throw them in a pot and cook them with wind and fire,
energy and exhaustive passion, they can be seen for what they are, not much different from the purity and
wholesomeness that we so easily cling to. What then is the difference? And why to we always run from one
towards the other?

AMRITA (Amrit (Tibetan: bDud.rTsi, pronounced "dutsi"), also plays a significant role in Vajrayana
Buddhism as a sacramental drink which is consumed at the beginning of all important rituals (e.g. abhisheka,
ganachakra, Homa). In the Tibetan tradition, 'dutsi' is made during drubchens - lengthy ceremonies involving
many high lamas. It usually takes the form of small, dark-brown grains that are taken with water, or
dissolved in very weak solutions of alcohol, and is said to improve physical and spiritual well-being.)
http://en.wikipedia.org/wiki/Amrita

A Vajrayana text called Dri.Med. Zhal.Ph'reng ("the immaculate crystal garland") describes the origin of
amrita in a version of the Hindu "ocean-churning" legend re-told in Buddhist terms. In this Vajrayana
version, the monster Rahu steals the amrita and is blasted by Vajrapani's thunderbolt. As Rahu has already
drunk the amrita he cannot die but his blood, dripping onto the surface of this earth, causes all kinds of
medicinal plants to grow. At the behest of all the Buddhas, Vajrapani reassembles Rahu who eventually
becomes a protector of Buddhism (according to the Tibetan "Nyingma" tradition).

HRIH (three times) (The Seed Syllable of Great Compassion

In a previous article I looked into the seed syllable of Perfect Wisdom. Wisdom is always matched and
balanced by compassion in Buddhism so I thought I'd take a look at the seed syllable of Amitabha, the
Buddha of Compassion, hrih (h.rii.h - dot under the r and final h, long i). Hrih is also the seed syllable for the
Bodhisattva Avalokiteshvara or as the Tibetans call him Chenrezig, who is closely associated with Amitabha.
In the system of Tantra magic they are all associated the with the Red Rite ----
http://jayarava.blogspot.com/2007/07/seed-syllable-of-great-compassion.html

BALINGTA (Torma (Skt: Balingta, Tib: Tor-ma, Wylie: gtor ma) are figures made mostly of flour and butter
used in tantric rituals or as offerings in Tibetan Buddhism. They may be dyed in different colors, often with
white or red for the main body of the torma. They are made in specific shapes based on their purpose,
usually conical in form. A very large, central shrine torma may be constructed for festivals, though typically
they are small and placed directly on a shrine, on a plate, mounted on leather[1] or held on a special base like
a skull.[2]) http://en.wikipedia.org/wiki/Torma