Vajra Yogini Daju or self initiation
(By Tsem Rinpoche)
Recently I had monk friends from Gaden visit me. They had assisted me in the Vajra Yogini Self initiation rite that I had needed to do.
Extensive tormas and preparations were done. And the self initiation itself took around 7 glorious hours.
Self initiation purifies ones vows taken before, mends them, re affirms them, and powerful to purify many downfalls in general that prevent attainments from one’s practice. Also you may retake your mantra count commitment if it was broken.
You plant the 4 types of initiations into one’s mindstream. It is necessary for the Lama also to do daju prior to conferring Vajra Yogini’s initiation to others.
It is a powerful tantric practice to restore one’s practice from time to time to assure success in one’s sadhanas.
Kating Rinpoche (left), myself (centre) and Ven Losang (right). This photo was taken in my ladrang in front of the beautiful shrine with 208 Lama Tsongkapas in the niches behind us. These two monks helped me with the sacred Vajra Yogini Daju and have returned. They are wonderful monks. I thank them so much.
Myself about to begin the sacred Vajra Yogini Daju. The seats on my right are for the two venerable monks who are joining me for the Daju. In front is my personal altar with Holy Vajra Yogini and Manjushri in my room.
I am indeed fortunate that I was able to obtain this sacred practice from my enlightened master with full commentary and oral transmission. In the future, many of my students will engage in this sacred practice when the time is right. It is the most appropriate practice for people of this time.
It was indeed an honour and great blessing for me to do the daju. I felt extremely happy and blissful.
Tsem Rinpoche
Kandarohi, Vajra Yogini and Dorje Shugden. Kandarohi is one of the Four Heroines of the Cardinal Directions from Vajra Yogini’s mandala and is known as the “Goddess of Action”. Click on image to enlarge or click here for more beautiful thangkas.
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Came across this short post on Vajrayogini self initiation. Wow….Rinpoche had monks to assist in the Vajra Yogini Self initiation rite that Rinpoche needed to do. Recently we are indeed fortunate to attend Vajrayogini self initiation by monks during the many pujas. All I know it is a powerful tantric practice and beneficial.
Thank you Rinpoche for sharing this short post on Vajrayogini self initiation.
1984 Los Angeles-Left to right: Geshe Tsultrim Gyeltsen, His Holiness Kyabje Zong Rinpoche, monk assistant to Zong Rinpoche and the 18-year-old Tsem Rinpoche prior to ordination. Read more- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/me
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]
—–
Wordmarque Design and Photography
—–
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.
Dear Rinpoche,
I wonder what are the 4 types of initiations that will be planted in our mindstream as mentioned in the blogpost.
Although at the moment I’m not seeing myself anywhere close to getting this practice or even being a good practitioner but as Rinpoche has advised us that we should aspire to get this practice strongly.
Besides, I learnt the differentiation between empowerment and initiation and self initiation as Rinpoche has answered below. ? Thank you Rinpoche
Thank you Rinpoche for sharing on the self initiation. This is inspiring. May I have the initiation and practices of Vajrayogini in this life time.
Thank you Rinpoche for preparing us to receive Vajrayogini initiation by this blog post: Starting on Vajra Yogini:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/starting-on-vajra-yogini-now.html
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
Tsem Rinpoche at Kechara Forest Retreat, Bentong, Malaysia
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
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.
Namaste Tsem Rinpoche,
Wish your all efforts to uplift human society come true.I am Nepali boy from Kathmandu writing to you ,After I watched and listened about this diety and her practice from your teaching posted in youtube I made round going to Buddhanath Kechara Lounge and Narayanthan residence .Both found to be closed ,I really looking forward someday I am be able to practice this god willing.Thanku you for introducing very open and pragmatic way.
Riyaj
Dear Rinpoche,
I am very devoted to Vajrayogini practice, but I have severe wind imbalance whenever I intensely practise the long sadhana, especially when I am in retreat. My heart palpitation is horrifying, and sometimes, in my sleep, I feel my consciousness is shooting up to the crown. That’s a very terrible experience.
I have consulted a few lamas and some recommended to switch to another extremely wrathful yidam. I have tried to follow their advices but my mind keeps on yearning for Vajrayogini. The urge is very strong and I feel I am at a crossroad.
My root lama has done the great Vajrayogini retreat twice. When he passed away at Sera Je, another lama dreamt of dakinis packing up the belongings of my root lama. That has long been my driving force in perfecting my Vajrayogini practice.
Against this background, would you please kindly let me know whether I should presevere in my Vajrayogini practice, keeping my chin up and bravely facing up to all the physical and mental disturbances?
Also, I received empowerment from H.H. Chetsang Rinpoche but I have yet to find suitable image of reality source for visualization. As I personally rely heavily in beginning of a new practice on an image, I have yet to get to far with my Vajrayogini practice though I have a tiny image of the red reality source at the moment. Also, my eyes are not so great so I like large high res images and only have the small Vajrayogini mandala. Do you know where I might find these images?
Thank you.
I will upload a medium resolution image of the sacred Vajra Yogini mandala for your practice on my blog. Here is the link in which you can download a clearer picture of Her mandala: http://blog.tsemtulku.com/tsem-tulku-rinpoche/2010/09/14-vajra-yogini-hand-carved-stone-statue.html
You may hence download from there. When you have received, you may leave a comment here.
Remember, Vy’s mantra is the King Of Mantras. Do it diligently and do your tsok every two weeks. Good luck. Tsem Tulku
Thank you. That’s a beautiful mandala. And the red reality source? Where do you recommend I search for a high res image?
The mandala and reality source are combined into one in the picture I posted. Tsem Tulku
Thank you so much, rinpoche.
Tsok tomorrow the tenth day of tenth month of tenth year at ten in morning! And then I begin Vajrayogini practice 10 at night!
May you live long and continue to benefit countless others!
Some time we shall meet in this life or another and at that time I will offer roses! Until then – Namo triple gem! Namo Vajrayogini! Namo Tsem Tulku!
Not sure if link will work but would like to share picture of flying Vajrayogini:
http://www.facebook.com/profile.php?id=100001263408999&v=wall&ref=profile#!/photo.php?fbid=128172323901547&set=a.107113916007388.4223.100001263408999
Hi Konchok, you should check if your lineage is the same as Vajra Yogini that Tsem Rinpoche is practising… i think it may not be, yours may be the Vajravarahi (Dorje Pakmo) lineage since you got it from HH Chetsang Rinpoche.
Thank you for your thoughtfulness! Actually for Vajrayogini practice in DRikung Kagyu either Vajravarahi or Vajrayogini are told to be okay. I have both images. In Vajrayogini I understand hand down with chopper subdues lower forces/realms/demons.
May we all know the blessings of Vajrayogini and Vajravarahi! May we all awaken and know lasting well being!
pictures of Vajra yogini and Vajra harahi:
http://www.facebook.com/profile.php?id=100001263408999
Please delete past two comments. The pictures were removed. Thank you.
Rinpoche, how is this different for practice than the empowerment?
Empowerment is when you receive the sacred Vajra Yogini (Vy) practice from a lama.
Daju is after you have received empowerment from a lama, then you do the retreats, fire puja and then you can perform the daju and empower yourself in order to purify your commitments and renew your commitments from time to time.
I hope that helps. Tsem Tulku
Wow… thanks for sharing this. I hope my daily practice is good enough.
I will do the powerful Setrap mantra every single day in addition to the prostrations (I generally do around five) and the tea offering lyrics, so that he will help and assure me to be a good practicioner, even if I don’t have the complete knowledge on the whole Vadjra Yoghini practices – yet. Does that sound okay to you?
[…] Lord Setrap To One's Abode….& links to teachingsLama Tsongkhapa arrives at Jan's lovely Home!!!Vajra Yogini Daju or self initiationLast night I spoke about Death Meditation in more detailTsongkhapa & Friends at a disco???Vajra […]
I remember that few weeks period, where Jamie, Sharon were pretty much away from KMP as they were working with the monks to transliterate the prayers. It was very challenging as I understand, esp non of our members have any knowledge of the Tibetan language. Thus, Jamie, Sharon, Shin and a few others were pretty much making up words to get as close to the what they hear. Pretty amazing feat!
The monks were very patient to run through again and again on the prayers. Until that is perfected, then only they proceeded to learning how to setup the altar and the rituals… Every must know who much work and effort goes into acquiring the knowledge from these monks for Kechara House to be doing these prayers in the near future. Thank you special puja team for your efforts!
May we all truly have the great fortune to learn her Practice and become one with Vajrayogini, the great Queen of Bliss!
However, just sitting around, doing nothing to change or improve isn’t going to get us there. Rinpoche has said many times that if we cannot even hold simple basic refuge vows and keep our Samayas with our Guru clean and well, then we can forget about getting the Vajrayogini initiations. If we can’t even walk well and we don’t even want to practise to do that well, why learn how to fly?
I didn’t use to understand this – I thought we should all run to as many initiations as possible and collect as many blessings as possible, and somehow all our ‘sins’ will be cleansed. Right.
I now understand why Rinpoche will not confer any higher practices. If we can’t even keep the simple ones and do them well, then we will incur even more bad karma by undertaking higher practices but not do them well, or not do them at all. We will create more negative karma this way.
Hence, the Guru is very kind and is saving us from further karmic damage.The difference between Rinpoche and us – we see 7 hours of puja and we faint. Rinpoche sees it as pure bliss!
So, if we are serious about Vajrayogini, then we have to get serious about everything we do in Dharma, for Dharma and go all the way.
How so very fortunate to have Vajrayogini initiation in this degenerate time! I pray I will have the merits to practice Vajrayogini in this life time.
The VY daju was done on the first day of the Chinese New Year – and what a new year it was! The best one yet, in all the 28 measly ones I’ve ever previously “celebrated”.
The final VY text that was transliterated, edited, proofed and laid out was almost 100 pages – and weeks of working with the monks to perfect it. As uninitiated practitioners, us students were not permitted to really read the prayers within, but I had the huge huge huge huge huge and amazing privilege of preparing the prayers. It was something just so super sacred to even touch the printed prayers and send them up to Rinpoche with a khata. I’m still excited just thinking about it now as I type this.
At the end of the initiation, those of us who were still hanging around the ladrang (waiting for a spillover of blessings!) were invited up to Rinpoche’s room, where Rinpoche shared Dharma teachings with us and allowed us to partake a little in the offering tormas. OH LOVE LOVE LOVE! It was the biggest and happiest buzz to be there, in a little room full that was of Vajrayogini and dakinis.
Please please, may we never be separated from this lineage and blessings, and by any tiny little merit I may have amassed from being (so fortunately) involved in this puja, may I please please be able to receive this practice in future, and bring that same bliss to others, so people can experience just as much joy as I did in that one little day.
Dear Rinpoche,
Thanks so much for your reply. The question that has been staying in my mind for so many years finally get solved!
In terms of Vajrayogini practice, (I don’t know whether this is a suitable place to raise this question), is training in clarity and divine pride more important than mantra recitation? Or the other way round? I heard one lama saying that, according to Zong Rinpoche’s advice, mantra recitation is most crucial in Vajrayogini sadhana. Please kindly advise me on this point as I am wondering how to balance these two aspects of practices in daily meditation
Dear K. Joey,
What you say is exactly correct.To practice the three Kingly tantras is really the way to go. Due to time, obstacles, degeneration and laziness pervasive in our time, we find it difficult. If we do Vajra Yogini and go all the way with Her practice, it would be excellent. Many great Tantric Masters such as Pabongka Dechen Nyingpo, Kensur Lobsang Tharchin Rinpoche all recommend the same thing.
Focus all your energy into every aspect of Her practice and you will be going the right direction.
Tsem Tulku
Dear Rinpoche,
According to Je Rinpoche’s tradition, a practitioner should practise Yamantaka, Guhyasamaja and Heruka Chakrasamvara together. But, given the limited time and ability as a lay practitioner, do you think it is sufficient to just practise Vajrayogini?
It would be great to be able to engage in this sacred practice one day. I will strife to do the pre-requisites to be ready for the day to come.
Dear Bob,
If you need help to obtain some items such as mandala and sindura, you may contact my PA Bengkooi for the items. Please go http://www.kechara.com for her email.
Good luck to you.
Tsem Tulku
I don’t see other links. Are they available?
Having done close retreat I’m qualified to do vajrayogini self-initiation.
What I don’t have is the mandala and sindhura. Living in the US, I’m not quite sure how to obtain these.
Great you can do this truly wonderful self-initation.
Nice.