Kyabje Pabongka Rinpoche in Tantric Dress
His Holiness Pabongka Rinpoche was the definitive Master of the Gelugpas in the 20th Century.
He was the root guru of both Kyabje Trijang Dorje Chang and Ling Dorje Chang. Of course, they were the root teachers of the current 14th Dalai lama.
Many of the lineages and precious teachings among the Gelug Masters directly or indirectly came from Pabongka Rinpoche.
He was recognized as being a Heruka Cakrasamvara emanation.
Geshe Tsultrim Gyeltsen told me before that when people attended initiation of Heruka by Pabongka Rinpoche, many witnessed this:
- That when Pabongka Rinpoche asked the wisdom beings to dissolve into the students, people in the audience would shake from the blessings.
- Many witnessed a third eye appear on His forehead during initiations.
There are many incredible stories regarding the sublime actions of this great lama.
Even the current incarnation living in Nepal, people would sometimes see him as Vajra Yogini. Meaning, they would be looking at Him, then they blink their eyes and see a Red Lady in His place, then blink and it would be Him again! This was told to me by a senior revered lama of Sera many years back. He himself witnessed this phenomena.
How blessed to see this holy image.
Tsem Rinpoche
The Contents of the Eleven-Volume Lhasa Edition of Phabongkha’s Collected Works, Together with the Contents of the Twelfth Volume as Found in the Potala Collection
His Holiness Kyabje Pabongka Rinpoche has eleven volumes of writings that are highly sought after and very much used till the present day. Very few works by teachers in Tibet become classics within their lifetime, but Pabongka Rinpoche’s writings did become classics.
For the sake of brevity, the titles listed below follow those given in the contents pages at the beginning of each volume in the set (phabong kha. khyab bdag rdo rje ‘chang pha bong kha pa dpal bzang po’I gsung ‘bum (11 vols.). Lhasa: s.n., 199-.) and those listed by the TBRC [W3834]. As Vol. 11 is a single work, the full title of the text is given.
Preference has been given for the TBRC’s listing as it is easily accessible and often more extensive, especially as Vol. 10, for example, has no printed listing of contents. Any important discrepancies between the order and contents of the TBRC’s listings and those of the contents pages of the Lhasa edition volumes, as well as the catalogue to the Potala edition are noted in square brackets.
In several cases the bibliographical titles have been expanded, usually by incorporating sections of the full headings as presented on the title pages of the individual works, with the additions in question also enclosed in square brackets. The contents of the twelfth volume are also listed following the presentation given in the catalogue to the Potala’s edition.
Vol. 1 (ka)
Contents of Phabongkhapa’s Collected Works, Vol. Ka
pha bong ka pa’i gsung ‘bum pod kha pa’i dkar chag/
- A Compilation of Only Initiations Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las dbang rkyang gi skor phyogs gcig tu bkod pa/ - A Compilation of Combined Initiations and Instructions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las dbang khrid sbrag ma’i skor phyogs gcig tu bkod pa/ - A Compilation of Various Oral Transmissions and Instructions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las lung khrid sna tshogs skor phyogs gcig tu bkod pa/ - A Compilation of Only Oral Transmissions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las lung rkyang gi skor phyogs gcig tu bkod pa/
Vol. 2 (kha)
Contents of Phabongkhapa’s Collected Works, Vol. Kha
pha bong kha pa’i gsung ‘bum pod kha pa’i dkar chag/
- A Compilation of Permission Initiations Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las rjes gnang skor phyogs gcig tu bkod pa/ - A Compilation of Text-collections Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las be’u bum skor phyogs gcig tu bkod pa/ - The Method for Practicing the Yoga of the Guru Pūjā with Cakrasaṃvara: A Ritual Arranged for Convenient Recitation
bla ma mchod pa ‘khor lo sdom pa dang ‘brel ba’i rnal ‘byor nyams su len tshul gyi cho ga nag ‘gros su bkod pa/ - The Method for Practicing the Guru Pūjā with Bhairava: A Recitation Ritual Arranged for Convenient Recitation
bla ma mchod pa ‘jigs byed dang ‘brel bar nyams su len tshul gyi ‘don chog nag ‘gros su bkod pa/ - A Festival of Emanations: A Skillful Ritual Arrangement for the Extensive Way of Taking the Four Initiations According to the Hearing Lineage
snyan brgyud dbang bzhi rgyas pa len tshul gyi chog sgrigs thabs mkhas ‘phrul gyi dga’ ston/ - The Image of the Everlasting Vajra: The Way of Offering a Longlife Accomplishment Ritual Through the Guru Pūjā: Indivisible Bliss and Emptiness, Combined with the Long-life Practice of the Drubgyal Tradition
bla ma mchod pa bde stong dbyer med ma dang grub rgyal lugs kyi tshe sgrub sbrags ma’i sgo nas brtan bzhugs ‘bul tshul rtag brtan rdo rje’i re khA/ - A Compilation of Guru Yoga Texts [such as the Treasury of All Desired Blessings-Guru Yoga, and Others]
bla ma’i rnal ‘byor [byin rlabs ‘dod dgu’i gter mdzod sogs bla ma’i rnal ‘byor gyi rim pa] phyogs gcig tu bsgrigs pa/ - A Compilation of Lineage Guru Supplication Texts and so forth.
bla brgyud gsol ‘debs sogs kyi skor phyogs gcig tu bsgrigs pa/ - The Storehouse of Precious Treasure: The Way of Practicing the Yoga of Ganden Lhagyama According to the Precious Oral Pith Instructions of the Hearing Lineage
dga’ ldan lha brgya ma’i rnal ‘byor nyams su len tshul snyan brgyud zhal shes man ngag rin chen gter gyi bang mdzod/ - The Ganden Lhagyama Guru Yoga, [Drawn from the Pith Instructions of the Ganden Hearing Lineage].
[dge ldan snyan brgyud kyi man ngag las byung ba’i] bla ma’i rnal ‘byor dga’ ldan lha brgya ma/ - The Staircase for the Fortunate to Travel to Tuṣita: An Instruction Manual for the Recitation-ritual of Consciousness-transference Based on the Ganden Lhagyama
dga’ ldan lha brgya ma’i ‘pho khrid ‘don chog skal bzang dga’ ldan bgrod pa’i them skas/ - Fruits of the Wish-fulfilling Divine Tree Which Give Rise to the Two Accomplishments: Notes on Experiential Instructions on The Way to Rely on a Spiritual Guide
bshes gnyen bsten tshul myong khrid zin bris grub gnyis ‘dod ‘jo’i dpag bsam yongs ‘du’i snye ma/ - Notes on the Graduated Stages of the Tantric Path [Taken During a Transmission from the Venerable Lama Chone Pandita]
[rje btsun bla ma co ne paN+Di ta rin po che’i zhal snga nas/] sngags rim chen mo’i [bshad lung nos skabs kyi gsung] zin bris/ - An Amazing Feast of Nectar: Notes of Guidance for Drubde Gegye Thegchog Ling
sgrub sde dge rgyas theg mchog gling gi bca’ yig ngo mtshar bdud rtsi’I dga’ ston/
Vol. 3 (ga)
Contents of Phabongkhapa’s Collected Works, Vol. Ga
pha bong kha pa’i gsung ‘bum pod ga pa’i dkar chag/
- A Collection of Notes on Both the Guhyasamāja Generation Stage Ocean of Accomplishment and the Completion Stage Lamp that Illuminates the Five Stages, Arranged Together
gsang ‘dus bskyed rim dngos grub rgya mtsho dang rdzogs rim rim lnga gsal sgron gnyis kyi zin tho ‘ga’ zhig phyogs gcig tu bkod pa/ - The Supreme Festival: A Condensed Sādhana of the Ārya Tradition of Guhyasamāja
‘dus pa ‘phags lugs kyi sgrub thabs mdor bsdus mchog gi dga’ ston/ - Victory Over Māra: The Sādhana of Solitary Hero Bhairava, Conveniently Arranged for Recitation
‘jigs byed dpa’ bo gcig pa’i sgrub thabs bdud las rnam rgyal gyi ngag ‘don nag ‘gros su bkod pa/ - The Way to Practice the Succinctly Condensed Self-generation of the Terrifying Solitary Hero
‘jigs mdzad dpa’ bo gcig pa’i bdag bskyed cung bsdus te nyams su len tshul/ - The Extremely Condensed Sādhana of Solitary Hero Bhairava Together with an Extremely Condensed Self-entry
‘jigs byed dpa’ bo gcig pa’i sgrub thabs shin tu bsdus dang bdag ‘jug shin tu bsdus pa/
[This work is not listed in the Potala edition’s catalogue] - The Method for Engaging in the Approximation Retreat of Serviceability of Solitary Hero Bhairava, [Uncommon] Notes on the Great Retreat of the Solitary Hero [by Amdo Deyang Rinpoche], and Notes on The Wrathful Distribution of the Sixty-Four Torma Offerings
‘jigs byed dpa’ bo gcig pa’i las rung gi bsnyen pa bya tshul dang / dpa’ gcig gi bsnyen chen zin tho [thun mong ma yin pa a mdo bde yangs rin po ches mdzad pa]/ drug cu ma drag bsngos kyi zin tho bcas/ - Compiled Notes from the Transmission of the Cakrasaṃvara Tantra’s Total Illumination of the Hidden Meaning and the Generation Stage of Kālacakra
‘khor lo sdom pa’i rgyud ‘grel sbas don kun gsal gyi bshad lung dang / dus ‘khor gyi bskyed rim phyag zin thor bu bcas/ - The Swift Path to Great Bliss: The Lineage Prayer of the Ghaṇṭapāda Tradition of Cakrasaṃvara and Thoroughly Increasing Great Bliss: The Sādhanā of the Ghaṇṭapāda Tradition of the [Bhagavān] Cakrasaṃvara [Body Mandala]
dril bu lugs kyi ‘khor lo sdom pa’i bla brgyud gsol ‘debs bde chen nye lam dang/ [dril bu zhabs lugs kyi bcom ldan ‘das] ‘khor lo sdom pa’i lus dkyil gyi mngon rtogs bde chen rab ‘phel/ - The Continuous Rain of Camphor that Compassionately Cleanses the Stains of Downfalls: The Vase Generation of the [Bhagavān] Cakrasaṃvara Body Mandala [in the Tradition of Mahāsiddha Ghaṇṭapāda] and the Brief Self-entry
[grub chen dril bu zhabs lugs bcom ldan ‘das] ‘khor lo sdom pa’i lus dkyil gyi bum bskyed dang bdag ‘jug mdor bsdus nyes ltung dri ma ‘khrud pa’I thugs rje’i ga pur char rgyun/ - A Compiled Ritual for the Great Approximation Retreat Based on the Cakrasaṃvara Body Mandala, Arranged for Oral Recitation.
‘khor lo sdom pa lus dkyil gyi gzhi bsnyen chen mo’i bsnyen sgrub sbrags ma’i cho ga bklag chog tu bkod pa/ - The Festival of Highest Virtue: The Method for Engaging in the Oral Recitation Ritual of External Offerings in Dependence on the [Bhagavān] Cakrasaṃvara Body Mandala [in the Tradition of Mahāsiddha Ghaṇṭapāda]
[grub chen dril bu zhabs lugs bcom ldan ‘das] ‘khor lo sdom pa lus dkyil la brten pa’i phyi rol mchod pa bya tshul gyi ‘don chog bsod nams mchog gi dga’ ston/ - Offering Clouds of the Vajra Body: A Tea Offering of Cakrasaṃvara
‘khor lo sdom pa’i ja mchod rdo rje’i lus kyi mchod sprin/ - [Drop of Essential Nectar of the Hearing Lineage: The Pith Instructions for the Way to Practice the White Long-life Deity Cakrasaṃvara,] a Long-life Accomplishment Ritual Sealed in Secrecy.
[sbyor bde mchog tshe lha dkar po dang sbrags ten nyams su len tshul gyi man ngag snyan brgyud bdud rtsi’i thig le/] tshe sgrub bka’ rgya/ - The Good Vase of Immortal Nectar: The Way of Performing a Long-life Offering Ritual to a Great Being Based on the White Longlife Deity Cakrasaṃvara, Combined Together with the Repellence of the Dakinis
bde mchog tshe lha dkar po’i sgo nas [yul khyad par can la] zhabs brtan ‘bul tshul mkha’ ‘gro bsun bzlog [dang bcas pa ‘chi med bdud rtsi’i bum bzang/] - The Hook Which Summons Attainments: The Gaṇacakra Offering of the White Long-life Deity Cakrasaṃvara
bde mchog tshe lha dkar po’i tshogs mchod dngos grub ‘gugs pa’i lcags kyu/ - Garland of Cittamani: The Pith Instructions for the Yogas of the Two Stages of Khadiravani Tārā
seng ldeng nags kyi sgrol ma’i lam rim pa gnyis kyi rnal ‘byor nyams len gyi man ngag tsit+ta ma Ni’i do shal/ - Offering of the ‘Explanatory’ Torma on the Occasion of Teachings on the Two Stages of Guhyasamāja, Vajrabhairava and Cakrasaṃvara, Together with the Unmistaken Offering of the Illusory Body
gsang bde ‘jigs gsum gyi rim gnyis bka’ khrid skabs ‘grel gtor ‘bul tsul skor dang / sgyu lus mchod pa sogs kyi phyag bzhes ‘khrul med/
Vol. 4 (nga)
Contents of Phabongkhapa’s Collected Works, Vol. Nga
pha bong kha pa’i gsung ‘bum pod nga pa’i dkar chag
- Swift Path to Great Bliss: The Uncommon Sādhanā of [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod kyi sgrub thabs thun min bde chen nye lam/ - The Way for Meditating on an Abbreviated Version of the Swift Path to Great Bliss sādhanā of [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod kyi sgrub thabs bde chen nye lam las bsdus te bsgom tshul/ - Festival of Great Bliss: The Mandala Ritual of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i dkyi ‘khor gyi cho ga bde chen dga’ ston/ - A Staircase for the Fortunate to Travel to Kechara: The Practice of the Approximation, Accomplishment and Activities of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i bsnyen sgrub las gsum gyi lag len skal bzang mkha’ spyod bgrod pa’i them skas/ - The Messenger Invoking the Hundred Blessings of the Vajra: The Ritual Text to be Recited as a Preliminary to the [Vajrayoginī] Naro Kechari Approximation Retreat Together with Notes on the Ritual Practiced During the Approximation and the Way to Practice the Long, Middling and Brief “Tenth-day” Offerings
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod ma’i bsnyen pa’i sngon ‘gro’I ‘don cha bklag chog zur du bkol ba rdo rje’i byin brgya ‘beb pa’i pho nya dang/ bsnyen pa ‘dug skabs kyi phyag len dang cho ga’i zin tho/ tshes bcu rgyas ‘bring bsdus pa bya tshul/ - Fulfilling the Wish for Attainments: The Peaceful Burning Offering of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i sgo nas zhi ba’i sbyin sreg bya tshul dngos grub ‘dod ‘jo/ - Swift Invocation of Attainments: The Way of Relying on and Practicing the Invocation of the Worldly God Agni to the Hearth in Dependence on Vajrayoginī Naro Kechari
rdo rje rnal ‘byor ma nA ro mkha’ spyod ma la brten nas ‘jig rten pa’i me lha thab tu ‘gugs pa’i bsnyen pa bya tshul dngos grub myur ‘gugs/ - Offerings and Gifts Pleasing the Rishis: The Way of Practicing the Tenth-part Burning Offering in Relation to the Approximation Retreat for the Invocation of the Worldly God Agni to the Hearth, in Dependence on Vajrayoginī Naro Kechari
rdo rje rnal ‘byor ma nA ro mkha’ spyod dbang mo’i sgo nas ‘jig rten pa’I me lha thab tu ‘gugs pa’i bsnyen pa’i bcu cha’i sbyin sreg bya tshul drang srong dgyes pa’i mchod sbyin/ - [The Point of Entry to Kechara Pure Land:] A Recitation Text for the Sindhura Ritual, or Approximation and Accomplishment of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo la brten pa’i sin+d+hU ra’i sgrub pa’am bsnyen sgrub sbrags ma’i ‘don sgrigs [mkha’ spyod zhing gi ‘jug ngos/] - The Meaningful Magical Lasso: The Tenth-part Burning Offering of the [Vajrayoginī] Naro Kechari Approximation Retreat
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i bsnyen pa’i bcu cha chen mo’i sbyin sreg don yon ‘phrul gyi zhags pa/ - The Uncommon Golden Dharma: The Pith Instructions for Journeying to Kechara
mkha’ spyod bgrod pa’i man ngag gser chos thun min zhal shes chig brgyudma/ - Festival of Uncontaminated Joy: The Short Gaṇacakra Offering of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i tshogs mchod mdor bsdus zag med dgyes rgu’i dga’ ston/ - The Magical Ritual of Skillful Means: The Way of Performing the Sesame Seed Burning Offering of Vajrayoginī which Purifies All Negativities Without Remainder and The Cloud of Offerings of Virtuous Skillful Means-Food Offering
rdo rje rnal ‘byor ma’i sgo nas til gyi sbyin sreg bya tshul sdig ltung lhag med spyod pa’i thabs mkhas ‘phrul gyi cho ga dang/ zas mchod thabs mkhas bsod nams mchod sprin/ - The Iron Hook of Compassion: The Transference of the Solitary Mother, Together with the Way of Performing the Hand Offering
yum rkyang gi ‘pho ba myur ‘dren thugs rje’i lcags kyu dang/ lag mchod bya tshul/ - The Painted Mandala Initiation Ritual of the Eleven-Faced Avalokiteśvara of the Palmo Tradition [Arranged in a Straightforward Manner, which is Similar to the Mandala-rite of the Supreme Victor, The Great Seventh [Dalai Lama]]
thugs rje chen po bcu gcig zhal dpal mo lugs kyi ras bris kyi dkyil ‘khor du dbang bskur ba’i cho ga [rgyal mchog bdun pa chen po’i dkyil chog ltar nag ‘gros su bkod pa/] - Some Notes on Madhyamaka and on Transmissions of the Mahāyānasūtrālamkāra and Madhyamakāvatāra
mdo rgyan sbyar ba’i bshad lung dang dbu ma la ‘jug pa/ dbu ma’i brjed byang nyung ngu/ - Notes on The Essence of True Eloquence
drang nges legs bshad snying po’i zin bris/ - Fragmentary notes on Bodhisattvacaryāvatāra
byang chub sems dpa’i spyod pa la ‘jug pa zhes bya ba bka’ mchan thor bu/ - Bodhisattvacaryāvatāra Outline
spyod ‘jug sa bcad/ - Bodhisattvacaryāvatāra Notes
spyod ‘jug zin bris/
Vol. 5 (ca)
Contents of Phabongkhapa’s Collected Works, Vol. Cha
pha bong kha pa’i gsung ‘bum pod ca pa’i dkar chag/
- Recollective Notes on the Four Interwoven Annotations of the Lamrim Chenmo
lam rim chen mo mchan bu bzhi sbrags kyi skor dran gso’i bsnyel byang/ - [Chariot of the Mahāyāna:] The Way of Practicing the Jorchoepreliminaries of the Stages of the Path to Enlightenment
byang chub lam gyi rim pa’i sngon ‘gro sbyor chos nyams su len tshul [theg mchog ‘phrul gyi shing rta/] - The Excellent Path of the Victors: A Compiled Jorchoe Recitation for the Central Tibetan Lineage’s Extensive Commentarial Tradition of the Essential Lamrim Instructions of the The Sacred Words of Mañjuśrī
lam rim dmar khrid ‘jam dpal zhal lung gi khrid rgyun rgyas pa dbus brgyud lugs kyi sbyor chos kyi ngag ‘don khrigs chags su bkod pa rgyal ba’I lam bzang/ - On Outlines from an Experiential Commentary on the Stages of the Path to Enlightenment’s Essential Instructions- the Easy Path and Swith Path
[byang chub lam gyi rim pa’i dmar khrid bde myur gyi thog nas nyams khrid stsal skabs kyi] sa bcad skor/ - Pith Instructions Pointing Out the Way to Train According to an Important Experiential Stages of the Path Commentary, Taught in Everyday Language.
lam rim myong khrid gnad du bkar te skyong tshul gyi man ngag phal tshig dmar rjen lag len mdzub btsugs kyi tshul du bkod pa/ - Advice Spoken to Kongpo Tre Rabchog Tulku Rinpoche
kong po bkras rab mchog sprul rin po che la stsal ba/
[This work is included together with previous title [5.5] and is not listed separately in the contents of the actual printed volume, or in the catalogue to the Potala edition.] - Heart Spoon: Practice Instructions to Bear in Mind [Drawn From] Experiences of the Long Path
shul ring lam gyi myong ba lag len dmar bcang snying gi thur ma/ - Regarding Advice Presented in the Form of Songs of Realization, such as All Countless Objects of Refuge and so forth
rab ‘byams skyabs kun ma sogs nyams mgur bslab bya’i skor/ - The Root Text of the Seven Points of Mind Training
blo sbyong don bdun pa’i rtsa ba/ - [The Common Jewel of the Ganden Practice Lineage:] Enhancing the Experience of Method and Wisdom by the Practice of Dedicating the Collection of the Illusory Body
sgyu lus tshogs su bsngo ba thabs shes nyams kyi bogs ‘don [dga’ ldan sgrub brgyud spyi nor/] - The Emanated Chariot: The Way to Practice the Generosity of Offering the One Hundred Tormas [Which Carries to the Jewel of the Three Bodies]
gtor ma brgya rtsa gtong tshul [sku gsum nor bu ‘dren pa’i] mchod sbyin’phrul gyi shing rta/ - 12. A Textual Collection of Notes by Various Disciples on the Nectar of Dagpo Lama Rinpoche’s Speech, which had been Forgotten and Scattered
dwags po bla ma rin po che’i gsung gi bdud rtsi bsnyel thor gnang ba sogs phyag zin thor bu sna tshogs phyogs gcig tu bsgrigs pa/ - Brief Notes on Pramāṇa
tshad ma’i bsnyel byang mdor bsdus/
Vol. 6 (cha)
Contents of Phabongkhapa’s Collected Works, Vol. Cha
pha bong kha pa’i gsung ‘bum pod cha pa’i dkar chag/
- A Guide for those Travelling to the Supreme Field: The Profound Instruction for those Travelling to Shambhala in Dependence on White Mañjuśrī
‘jam dbyangs dkar po la brten nas sham+ba+ha lar bgrod pa’i gdams pa zab mo zhing mchog bgrod pa’i sa mkhan/ - A Collection Regarding the Sādhanas of the Highest Deities
lhag lha’i sgrub thabs skor phyogs bsgrigs/ - The Way of Practicing the Long-life Accomplishment Ritual of SitaTārā Cintācakra for the Sake of Oneself and Others
sgrol dkar yid bzhin ‘khor lo’i sgo nas rang gzhan gyi tshe sgrub bya tshul/ - Festival of the Nectar of Immortality: Praises and Requests to SitaTārā Cintācakra
sgrol dkar yid bzhin ‘khor lo’i bstod gsol ‘chi med bdud rtsi’i dga’ ston/ - Chone Pandita’s Sita-Tārā Long-Life-Commentary, the Collected Activity- sādhanā of White Mañjuśrī and Sarasvatī, Together with Lecture Notes
co ne paN+Di ta’i sgrol dkar tshe khrid dang / ‘jam dkar/ dbyangs can ma rnams kyi sgrub thabs las tshogs bcas pa’i gsung bshad zin bris/ - On Sealed Teachings
gsung bka’ rgya ma’i skor/ - Some Scattered Teachings Compiled Together
gsung thor bu ba ‘ga’ zhig phyogs gcig tu bkod pa/ - A Compilation of Various Questions and Answers on Sutra and Tantra
mdo sngags skor gyi dris lan sna tshogs phyogs gcig tu bsgrigs pa/ - The Permission Initiations of the Dharma-cycle of Mañjuśrī, and so forth, Arranged Together
‘jam dbyangs chos skor sogs kyi rjes gnang bca’ sgrigs skor/ - [Festival of the Victory Over the Three Worlds:] The Nine-floored Iron House Torma Ritual Victory Over the Three Worlds, Arranged for Convenient Recitation
lcags mkhar zur dgu pa’i gtor chog srid gsum rnam rgyal gyi ‘don cha nag ‘gros su bkod pa [srid gsum rnam rgyal dga’ ston/] - [The Machine of Sky-Iron:] A Supplement to Festival of the Victory Over the Three Worlds, which is the Nine-floored Iron House Torma Ritual, Victory Over the Three Worlds, Arranged for Convenient Recitation
lcags mkhar zur dgu pa’i gtor chog srid gsum rnam rgyal gyi chog sgrigs srid gsum rnam rgyal dga’ ston gyi zur rgyan [gnam lcags ‘phrul ‘khor/] - The Inescapable Dark Belly of Yama: A Subjugation Ritual for Ghosts and Demons, in Dependence on Solitary Hero Bhairava
‘jigs byed dpa’ bo gcig pa’i sgo nas sgab ‘dre’am sgrub sri mnan pa’i cho ga thar med gshin rje’i lto khung/ - A Brief Subjugation of Demons Which Can Be Modified for Use in Relation to Any Meditational Deity or Dharma Protector Based on the Practice of the Subjugation Ritual for Ghosts- The Inescapable Dark Belly of Yama, in Dependence on Solitary Hero Bhairava,
‘jigs byed dpa’ bo gcig pa’i sgo nas sgab ‘dre mnan chog thar med gshin rje’i lto khung gi bca’ gshom gyi lag len dang /yi dam chos skyong gang la’ang sbyar du rung ba’i sri mnan mdor bsdus/
Vol. 7 (ja)
Contents of Phabongkhapa’s Collected Works, Vol. Ja
pha bong kha pa’i gsung ‘bum pod ja pa’i dkar chag/
- The Sun that Enlarges the Lotus of the Three Types of Faith: An Explanation on the Way of Offering the Mandala
maN+Dal bshad pa ‘bul tshul dad gsum pad+mo rgyas pa’i nyin byed/ - A Collection of Long-life Prayers and Swift-return Supplications to Incarnation Lineages
zhabs brtan dang myur byon ‘khrungs rabs gsol ‘debs kyi rim pa rnams phyogs gcig tu bsdebs pa/ - [The Melodious Sound of Conviction,] The Roar of Good Faith: An Incarnation Lineage Supplication
‘khrungs rabs gsol ‘debs skal bzang dad pa’i nga ro [yid ches bden dbyangs/] - The Melodious Drum Victorious Over the Terrifyingly Laughter of the Lord of Death: A Long-life Prayer Supplication to Tagtra
stag brag gi brtan bzhugs gsol ‘debs ‘jigs mdzad bzhad pa’i gad rgyangs ‘chi bdag g.yul las rgyal ba’i rnga dbyangs/ - A Heart Jewel of Offering Clouds of Good Fortune Pleasing the Local Protectors: The Permission Initiation Ritual of the Glorious Four-Faced Protector of Seventeen Expressions
dpal mgon gdong bzhi pa rnam ‘gyur bcu bdun gyi rjes gnang gi cho ga zhing skyong dgyes pa’i mchod sprin skal bzang snying nor/ - The Increasing and Auspicious [Akṣara Garland]: A Ritual of the Glorious Four-Faced Protector of Seventeen Expressions, Together with the Entrustment
dpal mgon gdong bzhi pa rnam ‘gyur bcu bdun mngag gtad dang bcas pa’i cho ga spel legs [ak+Sha ra’i phreng ba]/
[This work is included together with previous title [7.5] and is not listed separately in the contents of the actual printed volume, or in the catalogue to the Potala edition.] - The Rain of Treasure Fulfilling All Needs and Wants: The Yellow Increasing Ritual of the Glorious Four-Faced Protector in Dependence on the Nine Deities, the Quintessential Instruction to Fulfill all Desires
dpal mgon gdong bzhi pa’i ser po rgyas byed lha dgu la brten pa’i ‘dod dgu dbang du bya ba’i man ngag dgos ‘dod dbyig gi char ‘bab/ - Summer Thunder: A Supplement to The Rain of Treasure Fulfilling All Needs and Wants: The Increasing Ritual of the Glorious Four-Faced Protector with a Yellow [Expression] in Dependence on the Nine Deities, the Quintessential Instruction to Fulfill all Desires
dpal mgon gdong bzhi pa’i [rnam ‘gyur] ser po rgyas byed lha dgu la brten pa’i ‘dod dgu dbang du bya ba’i man ngag dgos ‘dod dbyig gi char ‘bab kyi lhan thabs dbyar gyi rnga gsang - A New Fulfillment Ritual of Glorious Four-Faced Protector Based on that Written by Sakyapa Ngawang Khyenrab, with Exceptional Changes
dpal mgon zhal bzhi pa’i bskang gsar sa skya pa ngag dbang mkhyen rab kyis mdzad par dmigs bsal bsgyur ba gnang pa/ - Exhortations to Entreat Various Protectors of the Teachings: Serkyem, Gaṇacakra Offerings and so forth, as well as the Cycle of the Wealth Deity
bstan srung khag gi ‘phrin bskul gser skyems tshogs mchod sogs dang nor lha’i skor/ - [The Chariot of the Jewel of Faith Drawing Together a Precious Mass of Blessings:] The Life Entrustment of Shugden Possessing the Seal of Secrecy and Notes on How to Draw the Life-energy Cakra
shugs ldan srog gtad bka’ rgya can dang srog ‘khor bri tshul gyi zin bris/ [byin rlabs rin chen phung po ‘dren ba yi/ /yid ches nor bu’i shing rta/] - A Supplement on How to Practice the Preliminaries for the Lifeentrustment of Shugden
shugs ldan srog gtad kyi sngon ‘gro’i mtshams sbyor kha skong/ - The Victory Banner Thoroughly Victorious in All Directions: A Presentation of the Approach, Accomplishment and Activities of Shugden, Fulfilling all Needs and Wants
shugs ldan gyi bsnyen sgrub las gsum gyi rnam gzhag dgos ‘dod yid bzhin re skong phyogs las rnam par rgyal ba’i rgyal mtshan/ - The Melodious Drum Victorious in All Directions: The Extensive Uncommon Fulfillment Ritual of the Five Manifest Families of Gyalchen Dorje Shugden
rgyal chen rdo rje shugs ldan rigs lnga rtsal gyi sger bskang rgyas pa phyogs las rnam par rgyal ba’i rnga dbyangs/ - Swift Summoning of the Deeds of the Four Activities: The Middling Fulfillment Ritual of Gyalchen Dorje Shugden
rgyal chen rdo rje shugs ldan rtsal gyi bskang chog ‘bring po las bzhi’I ‘phrin las myur ‘gugs/ - On [the Way to Perform the Swift Summoning of AuspiciousnessIncense Offering to Cakrasaṃvara’s Assembly of Mandala Deities and Other] Incense Offerings
[dpal ‘khor lo sdom pa’i dkyil ‘khor gyi lha tshogs rnams la bsangs mchod ‘bul tshul bde chen phywa g.yang myur ‘gugs sogs] bsangs mchod kyi skor/
Vol. 8 (nya)
Contents of Phabongkhapa’s Collected Works, Vol. Nya
pha bong kha pa’i gsung ‘bum pod nya pa’i dkar chag/
- A Necklace of Increasing, Beautiful Fresh Flowers: A Compilation of Official Correspondences
chab shog gi rim pa rnams phyogs gcig tu bkod pa spel legs me tog gsar pa’I do shal/ - A Compilation of Requests, Dedications, Supplications, Aspirational Prayers of Printing Colophons and Introductions, Such as Those of [the Contents of the Dharma-cycle of Cakrasaṃvara, The Heart-Jewel of the Dakinis of the Three Places and So Forth]
[‘khor lo sdom pa’i chos skor gyi dkar chag gnas gsum mkha’ ‘gro’i snying nor sogs] spar byang smon tshig dang/ dbu brjod / ‘dod gsol bsngo smon gyi skor rnams phyogs gcig tu bkod pa/ - Notes on the Experiential Instructions on [the Consciousness transference of] a Single Day [from a Fully-Ripening Profound Commentary on the Profound Path of the Guru Pūjā, the Uncommon Guru Yoga of the Ganden Hearing Lineage]
[dga’ ldan snyan brgyud kyi bla ma’i rnal ‘byor thun mong min pa zab lam bla ma mchod pa’i zab khrid smin rgyas su nos skabs ‘pho ba] zhag gcig ma’I nyams khrid brjed byang/ - “The Swift Path for Travelling to Tuṣita Pure Land:” Teaching Notes Taken During a Profound Commentary on the Ganden Lhagyama Guru Yoga [of the Segyu Tradition]
[sras rgyud lugs kyi] bla ma’i rnal ‘byor dga’ ldan lha brgya’i zab khrid gnang skabs kyi gsung bshad zin bris dga’ ldan zhing du bgrod pa’i myur lam/ - Entryway to the Ocean of Great Bliss: Notes on the First Stage of the Ghaṇṭapāda Cakrasaṃvara Body Mandala
‘khor lo sdom pa dril bu lus dkyil gyi rim pa dang po’i zin bris bde chen rgya mtsho’i ‘jug ngogs/
[Note that the catalogue of the Potala edition as well as the numbering of the popular Lhasa-edition gives this text as work six of the volume] - Opening the Door to the Good Path: Teaching Notes Taken During a Profound Commentary on the Principal Paths
lam gtso’i zab khrid bstsal skabs kyi gsung bshad zin bris lam bzang sgo ‘byed/
[Note that the catalogue of the Potala edition as well as the numbering of the popular Lhasa-edition gives this text as work five of the volume] - The Key of Secrets: Notes on the Principle Paths
lam gtso’i zin bris gsang ba’i lde mig/
[This work is included together with the previous title and is not listed separately in the contents of the actual printed volume or in the catalogue to the Potala edition.] - The Outline of the Essential Instructions of the Generation and Completion Stages of the Ghaṇṭapāda Cakrasaṃvara Body Mandala
‘khor lo sdom pa dril bu lus dkyil gyi bskyed rdzogs gnyis kyi dmar khrid sa bcad/ - Explanatory Notes on the Root Mantras of Cakrasaṃvara Father and Mother
‘khor lo sdom pa yab yum gyi rtsa sngags kyi mchan ‘grel/ - [The Nectar of the Great Bliss-Guru, Droplets of Jamphel Nyingpo’s Blessings:] Notes on the Prayer to Meet with the Teachings of Tsongkhapa the Great
tsong kha pa chen po’i bstan pa dang mjal ba’i smon lam gyi zin bris [bde chen bla ma’i gsung gi bdud rtsi ‘jam dpal snying po’i byin rlabs kyi zegs ma/]
Vol. 9 (ta)
Contents of Phabongkhapa’s Collected Works, Vol. Ta
pha bong kha pa’i gsung ‘bum pod ta pa’i dkar chag/
- Verses for Intervals in the Contents of the Kangyur- Volume One.
bka’ ‘gyur dkar chag gi bar skabs tshigs bcad stod cha - Verses for Intervals in the Contents of the Kangyur- Volume Two.
bka’ ‘gyur dkar chag gi bar skabs tshigs bcad smad cha - Brief Notes from a Commentary Given on the Six Session Guru Yoga, the Twenty Stanzas on the Vows, the Fifty Verses on the Guru and the Root Downfalls Constituting a Gross Contravention
thun drug bla ma’i rnal ‘byor dang /sdom pa nyi shu pa/ bla ma lnga bcu pa/ sngags kyi rtsa ltung sbom po bcas kyi bshad khrid gnang ba’i zin tho mdor bsdus/ - [The Essence of the Vast and Profound: A Concise Compilation of] Notes Taken During a Combined Commentary on Tsongkhapa’s Shorter Stages of the Path to Enlightenment and the Essential Instructions of the Swift Path
rje’i lam rim chung ngu dang / myur lam dmar khrid sbrags ma’i gsung bshad stsal skabs kyi zin bris [mdo tsam du bkod pa zab rgyas snying po] - Easy to Understand Instructions on the Sequential Performance of the Rite of Generating the Mind of Bodhicitta, as Given on One Occasion at Tashilhunpo
bkras lhun du sems bskyed mchod pa gnang skabs gzhan kyi gzigs bde’I phyag bzhes ‘gros bkod du bstsal ba/ - Notes Marking Out Whatever Discrepancies Were Found in Various Wordings of the Manuscript Made from the New Printing Boards of the Great Stages of the Path
lam rim chen mo par gzhi gsar bskrun gyi ma dpe’i tshig sna mi mthun pa byung ba gang rnyed rnams brjed thor btab pa/
Vol. 10 (tha)
- The Moon-Vine Increasing the Milk-Lake of Faith: The Biography of Dagpo Bamchoe Lama Lobsang Jamphel Lhundrub Gyatso
dwags po bam chos bla ma blo bzang ‘jam dpal lhun grub rgya mtsho’i rnam thar dad pa’i ‘o mtsho ‘phel byed zla ba’i ‘khri shing/ - Compilation of Notes on Experiential Instructions on The Sacred Words of Mañjuśrī Stages of the Path, According to The Abridged Commentarial Tradition of the Southern Lineage, Received from the Unequalled Dagpo Lama, Lord of the Dharma
dwags po bla ma mnyam med chos kyi rje las lam rim ‘jam dpal zhal lung gi khrid rgyun bsdus pa lho brgyud du grags pa’i nyams ‘khrid gsan skabs sogs kyi bsnyel byang phyogs bsdebs - A Collection of [Kyabdag Dorjechang Phabongkha’s] Minor Compositions and Instructions
[khyab bdag rdo rje ‘chang pha bong kha pa’i] bka’ rtsom dang phyag bzhes phran tshegs skor phyogs su bkod pa/
[The catalogue to the Potala edition lists the third work of the volume as: “The Mirror of the View: Notes Taken During an Explanation of the Profound Commentary on The Hero Entering Into Battle – Transference of Consciousness ‘pho ba dpa’ bo g.yul ‘jug gi zab khrid gnang ba’i gsung bshad zin bris lta ba’i me long/”] - [An Ornament Embellishing Arising Wisdom:] An Explanation of the Layout of the Vairocana-Abhisaṃbodhi
rnam snang mngon byang gi thig ‘grel [sher ‘byung dgongs rgyan/]
[The catalogue to the Potala edition lists the fourth work of the volume as: “Abbreviated Rites to Protect Harvests from Rain, Frost, Hail, Disease, Drought and So Forth lo tog gi rim ‘gro dang/ char ‘bebs/ sad ser btsa’ than sogs srung thabs mdor bsdus/“] - [The Heart Essence of the Dakinis of the Three Places: Extremely Secret] Notes on the Profound Commentary of the Two Stages of Queen [Vajrayoginī] Naro Kechari.
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i lam rim pa gnyis kyi zab khrid zin bris [shin tu gsang ba gnas gsum mkha’ ‘gro’i snying bcud/] - The Clear Essence of the Profound Path of Great Bliss: An Accessory to The Heart Essence of the Dakinis of the Three Places: Notes on [Vajrayoginī] Naro Kechari’s Two Stages
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod ma’i rim gnyis zin bris gnas gsum mkha’ ‘gro’i snying bcud kyi zur rgyan bde chen zab lam snying po gsal ba/ - The Way to Perform the Increasing Burning Offering at the End of the Great Tenth-part Burning Offering of Vajrayoginī
rdo rje rnal ‘byor ma’i bcu cha chen mo’i sbyin sreg gi mjug tu rgyas pa’I sbyin sreg bya tshul/ - The Way to Perform the Long-life Accomplishment Ritual [Related] to Sita-Tārā [Cintācakra]
sgrol dkar [yid bzhin ‘khor lo’i sgo nas] tshe sgrub bya tshul/
[The catalogue to the Potala edition lists the eighth work of the volume as: “The Way To Perform the Gaṇacakra [of Vajrayoginī] de’i tshogs ‘bul tshul la“]
Vol. 11 (da)
- [Profound and Completely Unmistaken Pith Instructions for Delivering Liberation in Your Hand:] Notes on Experiential Instructions on the Stages of the Path to Enlightenment, [the Heart-Elixir of the Unequalled Dharma King,] the Essence of Nectar, Instructions that Assemble the Elixir of all the Teachings
[rnam grol lag bcangs su gtod pa’i man ngag zab mo tshang la ma nor ba mtshungs med chos kyi rgyal po’i thugs bcud] byang chub lam gyi rim pa’i nyams khrid kyi zin bris gsung rab kun gyi bcud bsdus gdams ngag bdud rtsi’i snying po/
Vol. 12 (na), Present Only in the Potala Collection
- The Beautiful Ornament of the Oceans: The Biography of the Yogi Wangchuk Yabje Dorjechang Lobsang Sangye Palzangpo, Holder of the Great Unsurpassable Secret Teachings
gsang chen bla na med pa’i bstan pa’i gdung ‘tshob rnal ‘byor dbang phyug yab rje rdo rje ‘chang blo bzang sangs rgyas dpal bzang po’i rnam thar rgya mtsho’i mdzas rgyan/ - A Collection of The Lord of Refuge, Kyabdag Dorjechang Phabongkha’s Minor Compositions and Instructions
khyab bdag rdo rje ‘chang pha bong kha pa’i bka’ rtsom dang phyag bzhes phran tshegs skor phyogs su bkod pa/ - An Ornament Embellishing Arising Wisdom: An Explanation of the Make-up of the Vairocana-Abhisaṃbodhi
rnam snang mngon byang gi thig ‘brel sher ‘byung dgongs rgyan/ - Notes Taken During a Profound Commentary on the Foundation of All Good Qualities, the Abbreviated Essence of the Stages of the Path to Enlightenment
byang chub lam gyi rim pa’i snying po bsdus pa yon tan gzhi gyur ma’i zab khrid gnang skabs kyi brjed byang/ - The Way to Perform the Amending Burning Offering for the Approximation Retreat of Serviceability of the Glorious Solitary Hero Vajrabhairava
dpal rdo rje ‘jigs byed dpa’ bo cig pa’i las rung gi bsnyen pa’i kha skong sbyin sreg bya tshul/ - The Preliminary Practice Text for the Solitary Hero Vajrabhairava Approximation Retreat, Arranged for Convenient Recitation
de’i bsnyen pa’i sngon ‘gro’i ‘don cha nag ‘gros su bkod pa/ - Notes for Ocean of Attainments: The Burning Offering for Solitary Hero Vajrabhairava
de’i sbyin sreg dngos grub rgya mtsho’i zin bris/ - The Hook Which Summons Attainments: The Self-Entry of the Solitary Hero
dpa’ bo gcig pa’i bdag ‘jug dngos grub ‘gugs pa’i lcags kyu/]
From: Joona Repo, “Phabongkha Dechen Nyingpo: His Collected Works and the Guru-Deity-Protector Triad”, Revue d’Etudes Tibétaines, no. 33, October 2015, pp-43-62.
Kyabje Pabongka Rinpoche’s Sungbum
Please click the links below to download the 11 volumes of Pabongka Rinpoche’s Sungbum (or collected works). The text is shared here with all of you so you can print this precious text and put it on your altar as the representation of the Buddha’s speech. You can also print this out to offer it to your teachers and friends:
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Merely by looking at the holy image of H H Kyabje Pabongka Rinpoche is a blessing. Could imagine it when those who have met H H Kyabje Pabongka Rinpoche in person…. the kind of feeling . What a blessing it is to see such a very rare and holy image of H H Kyabje Pabongka Rinpoche in Tantric dress. He was one of the great lamas of the twentieth century. He was the root lama of both tutors of the 14th Dalai Lama and the teacher of many of the other Tibetan lamas who have been bringing the Dharma to the West.
Thank you Rinpoche for this sharing.
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
It’s a blessing to see such a holy image of HH Kyabje Pabongka Rinpoche the Master of the Gelugpas. I am fortunate to come across this very sacred and precious picture of H H Kyabje Pabongka Rinpoche in tantric dress. Many people who had attended initiation of Heruka by Pabongka Rinpoche had witnessed miracles and had incredible stories regarding this great master.
Thank you Rinpoche for this sharing.
From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.
Thank you, Rinpoche for sharing with us here online the very rare and holy image of Pabongka Rinpoche in Tantric dress. He is the lineage master of Tibetan Buddhism that His Holiness Dalai Lama is teaching today. I am very fortunate to be able to meet with Tsem Rinpoche whose teaching traced back to Pabongka Rinpoche unbroken. May more people realize the weight of unbroken lineage in Buddhism and hence see the importance of Guru Devotion, which is the cornerstone of pure lineage in many ways.
Actually it happened to me recently in Felchirk austria in the house of the Gassner family now in 2016 september at present a Rabten centre while Lama Dorje Chan Trichan Choktrul Rinpoche was giving Naljorma chinlab the so called initiation of Vajra Yogini at the time of the speech chinlab Lama Dorje Chan gave to Tomo Geshe yansi the nectar to distribute to everybody in the kapala that belonged to the Previous Trichan Dorje Chan,making the profecy that Tomo Geshe Yansi will be a Great Propagator of Vajrayogini Tantra,in that moment while He was distributing the nectar I look at Tomo Geshe Yansi and I see the face of Vajrayogini.what a miracle would say a superstitious Italian chap.what an auspicious tendrel says this Italian outside Tibetan inside chap
claudio italychampatogme.
Had a chance to have a private dinner with H.H. Pabongka Rimpoche many 18 years ago in Nepal. Although young but I can still feel the energy he rediates, I felt that we were in a different dimension. Incredible feeling……In the dinner I found out that he likes Coca-Cola, so for those who are making offering to the linage guru, why not offer Coca-Cola……In these years it is said that he is spending a lot of his time at the Wu Tai Shan (the mountains of the five Dyani Buddha or the mountain of Manjusri). Hope to meet him again in Wu Tai Shan, I am almost sure it will be a super feeling of new bliss and emptiness. ?
Dear KYW,
Welcome to H.E. Tsem Rinpoche blog.
Wow thank you for your nice sharing on meeting the current Kyabje Pabongka Rinpoche! I did not know His Holiness likes Coca Cola, it is the same for H.E. Tsem Rinpoche 😀 I guess that is another nice thing in common. But the greatest common similarities would be Kyabje Pabongka Rinpoche’s teaching style, which is well known to appeal to Dharma practitioners at all levels and especially the lay, giving lay practitioners a chance to absorb and practice the Dharma.
Like your good self I too had the fortunate opportunity to have an audience with Kyabje Pabongka Rinpoche once during a Pilgrimage trip to Nepal with H.E. Tsem Rinpoche. It is because of Rinpcohe’s clean Guru samaya that we somehow, unplanned got a called from Pabongka Rinpoche who was in Nepal at that time and the next thing we know, we were having audience with this great enlightened being!
What you say about the incredible feeling you feel when you met Kyabje Pabongka is exactly how I felt in His presence. He may look modest and like any ordinary Lama but His energy is super potent with compassion of a great being. Basically we were in the presence of Heruka so I agree it is a super feeling!
It’s nice to know that Kyabje Pabongka Rinpoche is proliferating the Dharma and in what better place than the abode of Manjushri & the Dayani Buddhas, Wu Tai Shan. What a splendid blessing it would be to be there to receive the Dharma from Pabongka Rinpoche. The people there are so extremely blessed! Much rejoicing for this.
Anyway, if you wish to read up more about the great Kyabje Pabongka Rinpoche great deeds, you may find this to be an inspiring read:
Did you know this about Pabongka Rinpoche?
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/pabongka-wasnt-pabongka.html
These are memories Geshe Lobsang Tharchin, who was a direct disciple of Kyabje Pabongka Rinpoche the great, and H.E. Tsem Rinpoche guru, relating some very interesting stories about this legendary master of Tsongkapa’s lineage with great faith and candor.
Hope you will enjoy reading it. Do share your thoughts on the comments section after you’ve read it. H.E. Tsem Rinpoche likes reading people’s interesting opinions after reading a blog post. It gives joy to know how the post has benefited or helped you if it did in anyway.
Thank you and have great week!
It is such a blessing to see such a holy image of Pabongka Rinpoche.
What Geshe Tsultrim Gyenltsen has told Rinpoche is really remarkable. I wonder how many people in the world would be able to see such an holy phenomena themselves. It is a true blessing if one is able to witness that phenomena. Imagine the amount of merits the person needs to have to witness it, and the amount of merits collected after witnessing this.
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This is a very sacred and precious picture of His Holiness Pabongka Rinpoche indeed.
For me, Tibetan buddhism is both secretive and powerful at the same time. I never expected myself to be attracted by Tibetan Buddhism. Initially, I just liked the beautiful colours of Tibetan Buddhas and temples, and I like to see the presence of Tibetan monks. They give me sense of serenity.
I have just started to learn, beside buddhism knowledge such as lamrim, there are so many other aspects for us to uncover, one of which is puja. And then there are so many high lamas who can demonstrate high power after their many years of practices and retreats. They can foresee the future and give the best directions/advises to people.
Overall, I feel very fortunate to have the chance to meet Tibetan Buddhism. What I have done in my past lives to deserve this? I really dont know.
What I know now is that I have so much to learn and with the amazing stories that get told from time to time about these high lamas, it gives me more confidence that buddhas are really out there, somewhere, although we cannot see them..
I felt Pabongka Rinpoche was one of the few pioneers who started teaching dharma to the masses in Tibet. And now this is a common sight, as more and more lay people have access to better knowledge and education. He had the foresight to know in the future teaching lay people will be very common and a big thing.
Thank you, Rinpoche, for all your information on Pabongka Rinpoche.
A few days ago a Mahayana forum was debating banning references to his work on account of his Protector practice.
Your words helped to support the case that his blissful teachings and his eminent place within the Gelugpa lineage make such a decision ridiculous.
Thank you once again. 🙂
Dear Rinpoche, thank you for sharing this holy picture. Thank you so much!
“Kyabje Pabongkha was also an emanation of Heruka Chakrasamvara, but degeneration of the times and jealousy of ordinary beings have made it difficult to become aware of his tremendous qualities. There are many biographies of Kyabje Pabongkha that make his realized qualities very clear”. ~ Kyabje Zong Rinpoche, Chod in the Ganden Tradition.
I myself bow down to Kyabje Pabongka Dechen Nyingpo from my body, speech and mind always.
Tsem Tulku
What Geshe Tsultrim Gyeltsen shared with you is just incredible Rinpoche. I always knew that he had a very deep respect and devotion to Kyabje Pabongkha Rinpoche. These are the kind of stories that we do not always get the pleasure to hear. How wonderful to hear a little about the current Je Pabongkha Choktrul Rinpoche as well. This is very exciting news. When he is ready, may he turn the wheel of the Dharma for all mother sentient beings.
When I first started going to Thubten Dargye Ling, Geshe-la was teaching from Liberation in the Palm of Your Hand by Kyabje Pabongkha and everyone learned so much. I was a fresh student, but this cemented my faith in Geshe-la because of my own profound affinity for Je Pabongkha’s text.
Oh thank you again for this picture! You are really kind to share such benedictions with everybody Rinpoche ! With much love !
What a blessing it is to see this sacred image! Thamk you Rinpoche for constantly sharing all these great treasures!!! xxxj