Beyond the 32 deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing his kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kache Marpo

Kache Marpo is believed to be an emanation of Hayagriva in the form of a tsen spirit. Assuming a worldly form, this enlightened Being bound himself willingly to the will of Dorje Shugden and became his main minister. Kache Marpo is described by the Fifth Dalai Lama as the doctrine’s watchman.

He rides a saddled horse with the force of the wind and the speed of traversing the universe in a single instant. As a tsen spirit similar to Setrab, he gnaws upon his lower lip in perpetual fury and haste, like an expression of his impatience to help destroy the obstacles and causes to our suffering.

Also like Setrab, he possesses three eyes that perceive the past, present and future simultaneously. He wears leather armor, with five banners fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a big powerful lance.

Very little is known of Kache Marpo except the fact that he is closely related to Tsiu Marpo, another worldly Protector who is the head of the Seven Blazing Brothers. Kache Marpo could perhaps have once been a part of the seven brothers.

In the story which tells the origin of The Seven Blazing Brothers, Tsui Marpo is said to have first manifested as Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was mistakenly believed to be a dangerous man.

Blinded by fear, people hunted him down and the king, in a fit of fear, decapitated him with his royal sword. However, due to the power of his attainments, the various parts of his body – flesh, bones, heart, fluids and so forth – arose as the Seven Blazing Brothers, of which Tsui Marpo is the chief.

Namka Bardzin

This Protector is of fairly recent origin and is an unenlightened, oath-bound minister of Dorje Shugden. Namka Bardzin is a tsen spirit with three eyes. He is shown with his teeth gnawing his lower lip, brandishing a sword in his right hand and holding a skull cup filled with the enemies’ blood in his left. He wears the robes of an ordained monk and rides a mythical unicorn-like creature called a gyaling.

He came into being during the 1920′s when he was still alive as a Mongolian Geshe. This Geshe had just returned from a pilgrimage through India and stopped by Dungkar Monastery on his way back. During his stay, he developed a high fever but insisted on leaving because he wanted to return to Lhasa for the Monlam festivities.

At that time, the legendary Domo Geshe Rinpoche was away from the monastery. In his place, the lead chanter, Umze Sherab, requested the Geshe to stay so he could recover from his illness first. However, he politely refused and left the monastery in haste. During the arduous journey, his health degenerated further and his life finally came to an end along a steep road to Phari. While he lay down dying, he engaged in meditative death practices.

Several Bönpos (practitioners of the indigenous Tibetan faith) came across his body and found that he had passed away. With good intention, they performed funerary rites that were similar to the Buddhist transference of consciousness. However, their ritual and handling of his remains had an adverse effect on the dying Geshe’s subtle meditations. As a result, he became a fearsome, raging spirit and when his dead corpse was made fun of by the local herders, strange things began to happen to them.

The herders and livestock slowly died, one by one, of a terrible disease. Their expressions at death looked like they had been disturbed by the unseen. The Bönpos too succumbed and died under similar circumstances. One of them even fell into a trance and uttered strange noises while holding out his hand with four outstretched fingers. It seemed the unseen had revealed the number of victims he wished to attack.

Many tried various means to appease this ferocious spirit but to no avail. Finally, these tragedies came to the attention of Domo Geshe Rinpoche as many people were very afraid of who would be attacked next by this spirit. Domo Geshe Rinpoche was told of the deaths so he quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden. Then, he installed him also as the Protector of Tromo Monastery and Dungkar Monastery. A shrine to this Protector was built and soon, the monastery oracle could take trance of him and offer advice concerning the monastery. He is thus also a Dharma Protector in his own right.

Attending to Dorje Shugden five families are the nine mothers, eight guiding monks and ten youthful and wrathful deities. Appearing in various guises, these attendants emanate to perform specific functions in relations to the propitiation of Dorje Shugden.

Eight Fully Ordained Monks

First are the eight fully ordained monks, emanated from the ‘sources’ of the principle deity. These eight monks are dressed in saffron-coloured robes and wear various monastic hats like the domed hat, pandit’s hat, yellow hat, split meditation hat and so forth.

They each also carry various items of monastic practice such as a monk’s staff, a begging bowl, a Dharma text and the ritual implements of vajra and bell. All of these are attributes of the eight monks that empower practitioners to hold their commitments, vows and words of honour, particularly the Vinaya.

The purified nature of the sources, nerves, veins, ligaments, and joints are the eight monks who guide in virtuous activity who, with an emanated drama of whatever tames each being, protect those bound by samaya like a son, to you I praise.

Nine Mothers

The nine mothers are the next in the sequence of attendants. These are nine beautiful maidens which are emanated from the ‘elements’ of the principle deity. All of them are dressed in celestial silks garments, wear eight jewellery pieces and carry the five desirable objects.

The nine mothers hold great power to control the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.

The purified nature of the four elements and five sense objects such as form are the nine beautiful great consorts of each family who, exquisite in their youth, with the arts of love, liberate from the bindings of existence, to you I praise.

Ten Youthful and Wrathful Deities

Then, there are the ten youthful and wrathful deities that are emanated from the ‘limbs’ of the principle deity. These ten deities carry various facial expressions with some appearing to be cheerful while others look wrathful.

They wear varied costumes of Chinese, Mongolian, Nepalese, Tibetan, Kashmiri and Bengali origin while carrying various sharp weapons in their hands. These deities help practitioners to avert inner and outer obstacles, particularly the grave danger of breaking samaya with our spiritual master.

The purified limbs of the body, in a powerful, wrathful dance, in the manner of torturers ruling over the lives of those with degenerated samaya, wandering in all directions, wearing outfits of China, Mongolia, Nepal, Tibet and Kashmir, to the ten wrathful young guardians, I offer praise.

Dorje Shugden manifests in five different forms for different purposes. Aside from his principal emanation on the snow lion and wearing a golden domed hat, he has four other recognized emanations, each with their specific functions.

These five forms are also known as the five families of Dorje Shugden. Altogether, the five families are manifestation of his five aggregates, which also correspond to the five Dhyani Buddhas.

Duldzin Dorje Shugden

Main Emanation

This is the principle deity who corresponds to the aggregate of consciousness. He wears a domed hat on his head while wearing the robes of a fully ordained monk. In his hands, he carries a wisdom sword and the heart of the enemy (symbolizing ignorance), and cradles a taming hook in the crook of his left arm. He rides upon a snow lion, symbolizing his fearlessness. He bestows great wisdom and shows us the right way.

You said, “I will protect the highest stainless essence of the Sugata’s teachings as the precious jewel of the merit of all beings!” Heroic Manjushri Yamantaka in a worldly, haughty disguise,to you, endowed with strength of ten million dharma protectors, I offer praise.

Vairochana Shugden

Shize

This emanation is the aggregate of form. He has a semi-wrathful smile and is white in colour. In his right hand, he holds aloft a lance that has a mirror tied to it while his left hand holds a noose.

He wears flowing white silk robes, a golden turban and rides an elephant. He purifies our negative karma and obstacles, and his practice is very powerful for healing and pacifying serious illnesses.

O you whose purified aggregate of form, in the dance of the pacifier, is a new youthful body of a hundred thousand autumn moons, holding silk beribboned arrow and noose, riding the king of elephants, the dispeller of negative conditions and obstructors, to you I praise.

Ratna Shugden

Gyenze

This emanation is the aggregate of feeling and is a golden (yellow) colour. In one hand, he holds up to the sky a golden long-life vase which carries the branch of a wish-granting tree and in the other hand, a bowl filled with jewels.

He is adorned in princely yellow robes and rides a white palomino horse. He increases all that is good, bringing wealth and abundance in all aspects.

O you whose purified aggregate of feeling, in the dance of the increaser, is a body, magnificient with the brilliance of ten million suns. Holding vessel of jewels and vase, riding a divine yellow palamino, the increaser of wealth, prosperity and all desirables, to you I praise.

Pema Shugden

Wangze

This emanation is the aggregate of discrimination. He appears with blood-red skin and smiles flirtatiously in wrathful manner. He holds a taming vajra hook tied with red silks with his right hand and a jeweled noose with his left.

He wears a handsome red silk garment adorned with flowers and rides upon a turquoise dragon. He brings about peace of mind and helps to tame very difficult, negative minds, people and situations.

O you whose purified aggregate of recognition, in the dance of the subjugator, is a body blazing with the glory of a ruby mountain, holding hook and noose, riding a blue turquoise dragon, the powerful summoner of the three realms, to you I praise.

Karma Shugden

Trakze

This emanation is the aggregate of compositional factors. He manifests with a very dark red skin and displays a very wrathful appearance. He hurls a big sword with his right hand and clutches a bleeding heart in his left.

He is dressed in black silk garments and rides upon a powerful Garuda. His practice is especially efficacious for overcoming powerful delusions and very negative, harmful energies.

O you whose purified aggregate of compositional factors, in the dance of the terrifier, is a body like a dark red intolerable tumultuous storm of fire, riding an agile garuda, holding razor-edged sword and enemy heart, the reducer of enemies and obstructors to ashes, to you I praise.

The mandala of Dorje Shugden consists of a three-storey celestial mansion emanated through the force of his mind. Residing at the heart of the mandala is Dorje Shugden in his principal emanation on the snow lion, wearing a golden domed hat.

Dorje Shugden manifests as four other recognized emanations, each with their specific functions and purposes. These five forms are also known as the five families of Dorje Shugden.

The ‘five families’ of Dorje Shugden reside in the heart of the first floor. Altogether, the five families are manifestation of his five aggregates, which also correspond to the five Dhyani Buddhas. The five aggregates of form, feeling, discrimination, compositional factors and consciousness correspond to his body and various aspects of his mind.

Attending to Dorje Shugden five families are the nine mothers, eight guiding monks and ten youthful and wrathful deities. Appearing in various guises, these attendants emanate to perform specific functions in relations to the propitiation of Dorje Shugden.

Beyond the thirty-two deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing their kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kyabje Pabongka Rinpoche said that Dorje Shugden’s principle and entourage are actually the 32 deities of Guhyasamaja’s body mandala. Although they appear in the guise of worldly aspects, the emanations and entourage are all purely manifestations of Dorje Shugden’s enlightened mind.

On the level above Dorje Shugden within the mandala is the very swift, strong Protector Setrab, also known as the Powerful Pure One, with his entourage. Setrab’s true nature is the same as Buddha Amitabha but he emanates in the form of a tsen spirit.

Setrab is especially close and very connected to Dorje Shugden because Dorje Shugden’s previous incarnation, Tulku Drakpa Gyeltsen, relied on and practiced Setrap strongly as his main Dharma protector throughout his life. Even when Tulku Drakpa Gyeltsen arose as Dorje Shugden, he immediately sought the assistance of Setrab at Sang Pung.

Later, the many subsequent attempts by high Lamas to destroy Dorje Shugden with deadly rituals all failed, due partly to Setrab’s assistance. Setrab manifested many visions to distract the Lamas away from the rituals, which then allowed Dorje Shugden to “flee” from the rites unharmed.

Finally, on the top most level of this celestial mansion, resides Buddha Amitabha, the original nature of Setrab.