Gelug Vajra Yogini
(By Tsem Rinpoche)
Vajrayogini in the Gelug Tradition It is said that Vajrayogini was Je
Tsonkhapa’s (1357 – 1419 C.E.) innermost yidam. There is no evidence for this
since the Gelugpas had paid attention to Vajrayogini/Vajravarahi only as the
consort of Chakrasamvara being one of their three principal yidams (gsang bde
‘jigs gsum; the others are Guhyasamaja and Vajrabhairava). To this very day,
Vajrayogini is not part of the canonical teaching curriculums at the tantric
colleges.
Only as late as in 18th century the Sakya transmission of Naropa’s
Vajrayogini seems to have been introduced to the Gelug tradition. From then on
the Gelug and Sakya Vajrayogini lineages are separate from each other. It was
Phabongkha Rinpoche (1878 – 1941 C.E.) who recommended and promoted the
Vajrayogini practice as the main meditational deity of the Gelug tradition.
The main disciples of Pabongkha Rinpoche, Trijang Rinpoche and Zong Rinpoche
promoted the Vajrayogini practice further – especially among Western audiences.
So did the next generation of lamas like Lama Yeshe, Lama Zopa, Geshe Lobsang Tharchin, Gelek Rinpoche, just to name a few.
Today the Vajrayogini practice has become very popular with teachers and students. Like in the Sakya tradition aspirants
have to take a full Highest Yoga Tantra empowerment before they can receive the
Vajrayogini initiation. Also Vajrayogini teachings (= commentaries on the
practice) and retreats are often offered.
source: http://www.vajrayogini.com/
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.
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Vajrayogini as a tantric Buddhist meditational deity appeared in many forms and from various lineages. It is considered a highly blessed lineage till this day. Her practice is considered extremely efficacious. By seeing Vajrayogini, making offerings to her, and making a connection with her is a blessing creating the causes to practice her teachings in the future.
I love looking at the one with her face looking up at Kechara Paradise. A beautiful posture. Interesting read , with details explanation regarding her practice through Pastor Shin Tan, Pastor Adeline and other comments in the blog. Wow ….her practice was passed down through a long line of great Indian masters more than 2,500 years ago.
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
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.
We are so lucky to have Vajrayogini practice in Gelug lineage. It is said that most of the people now having problems for concentrating, and this might affect their practice, especially tantric practices that need a lot of visualization and more. Thus it is said that Vajrayogini practice is easier compare with the other tantric practices like Yamantaka, Guhyasamaja which include much complicated iconography to visualize and so on.
Apart from this, Vajrayogini practice is very effective in turning our anger and desire to become something that is positive and we can practice Dharma more! This practice is like cater for us and Pabongka Rinpoche and the other lineage masters were/are so kind to spread this practice to all the disciples.
Like what Tsem Rinpoche wrote in one of His post “Vajrayogini is a tantric practice, it is the swift path. It is NOT a path for those who want a shortcut because they are lazy and want the easy way out. No.” To practice Vajrayogini, we need to put in effort and be sincere. If u wish to practice Vajrayogini, this is one of the must-read articles: http://blog.tsemtulku.com/tsem-tulku-rinpoche/buddhas-dharma/facebook-answered-vajrayoginis-sacred-initiation.html
Thank you, Rinpoche. You have tirelessly and relentlessly pushed and cajoled us towards receiving the sacred and precious Vajrayogini Practice of the Gelug Lineage in this lifetime of ours. Compassionate great masters like Kyabje Pabongkha Rinpoche started this lineage and equally compassionate great Masters like Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche(Rinpoche’s root guru) have also tirelessly passed on this lineage.
As Beng Kooi has reminded us, our Rinpoche is the third generation holder of this lineage.Only the first 4 generations of holders of this Lineage of Vajrayogini’s Practice will receive the rare and precious benefit of ascending to Kechara Paradise(Vajrayogini’s Paradise)within 7 lifetimes.If we receive this sacred Vajrayogini’s Practice within this lifetime,we will be able to get to Kechara Paradise within 7 lifetimes.
That is why Rinpoche has tried all he can to push us. This is the last push. If we cannot get Kechara Forest Retreat up and going, Rinpoche will leave us next month and go to America, where he will get more ready and willing students who are thirsting to receive this sacred Vajrayogini Practice. How much we stand to lose….No VY Practice. No Dharma. Above all, no Guru who loves us so much and who has been so patient and compassionate with us for so long….
It is amazing wisdom of Kyabje Pabongka Rinpoche who foresaw the great relevance and efficacy of this powerful Tantra for the desire-filled practitioners of the 21st century. Today, everything is so convenient and everything commercial is pervaded with the energy of desire. That is the exact energy that Vajrayogini uses and transmutes into pure enlightened energy.
Yes in other traditions if we get Vajrayogini empowerment it is 14 lifetimes, whether it is 7 or 14 that is a small small number compared to the countless lifetimes we have been through on this endless samsara road. lets all work really hard so we all can get her practise and ascend her heaven.
Thank you Rinpoche and Beng Kooi for the explanations.
We are truly fortunate just to be able to see Her in this lifetime. May we also be fortunate enough to have the causes to Practice Her!
Rinpoche has always been so kind in training us so that we can receive her teaching. Though I have not experienced her benefits yet, but seeing Rinpoche’s devotion towards her always inspire me, and I am working hard now so that I can receive her teaching in this lifetime.
We are so fortunate to have the chance to create connection with the sacred VY. Thank you Rinpoche.
Why she is not naked?
We are so lucky to have the chance of receiving this transmission. Lets hope KWPC comes up and the practice can be carried out there. 😀
Dear Rinpoche, Thank you for posting this,I am a little confuse between empowerment and initiation? And why do we need to have both than we only could engage in this practice?
I want to share something with everyone relating to Vajrayogini and our Tsem Rinpoche. It’s not something that you will normally hear.
Tsem Rinpoche is not just any ordinary lineage holder of Vajrayogini. Rinpoche’s lineage comes from the great Pabongka Rinpoche himself, to whom Vajrayogini appeared in a vision and promised to take those who receive her initiation and practice her well to Kechara Paradise within 7 lifetimes (usually it is 14). And this promised would be valid within 4 generations of transmitting her lineage.
Therefore in Tsem Rinpoche’s case, the lineage was passed from:
Pabongka Rinpoche –> Trijang Rinpoche (1) –> Zong Rinpoche (2) –> Tsem Rinpoche (3) –> Tsem Rinpoche’s students (4)
Therefore if we are fortunate and meritorious enough to receive the Vajrayogini initiation from Tsem Rinpoche and we practice it well, we would ascend to Kechara Paradise within 7 lifetimes! Very special. If anyone has received a Vajrayogini image from someone like Tsem Rinpoche, it is extremely auspicious and extremely blessed. Create the causes to receive her!
Thank you Beng Kooi. This is valuable information and also a good reminder. If we are fortunate enough to have made a connection with Tsem Rinpoche, then there is an opportunity for those among us who are deserving to receive Vajrayogini’s practice. This is already very rare and special.
Further to that, Tsem Rinpoche via Kechara has set up so may opportunities for people to serve the Guru and gain merits which are pre-requisites for receiving tantric teachings. There is the Preliminary Practices, but as you have pointed out in another blog post (http://blog.tsemtulku.com/tsem-tulku-rinpoche/students-friends/blew-my-mind-away.html) the fastest way to gain merits which are equivalent to the Preliminary Practices is by serving the Guru. Serving the Dharma in the Guru’s centre is regarded also as serving the Guru.
Tsem Rinpoche has compassionately done so much for us to benefit from this very special chance to go to Vajrayogini’s paradise in 7 lifetimes. I cannot imagine how many billions of aeons must pass before there is a similar opportunity, if ever. When we are being pushed to do dharma it is for our own good, it is for our own good. It is so that we give ourselves every opportunity to benefit from a promise the great Vajrayogini made to our lineage master Pabongkha Rinpoche.
And if we really wish to receive this very rare blessed opportunity of receiving the highest of the high, the tantra of Vajrayogini… this is what we need to do to create the causes for this to happen. Do take a listen to Cosmic Tantra very carefully… Rinpoche literally lays out the road map to receiving this precious diamond… http://blog.tsemtulku.com/tsem-tulku-rinpoche/buddhas-dharma/cosmic-tantra.html
If you notice everything surrounding Rinpoche’s work, directly and indirectly points us towards Vajrayogini. The name Kechara is Vajra Yogini’s heaven, the symbol and our organisations logo, the BAM is Vajrayogini’s seed syllable… I remembered creating this logo for Kechara at the very beginning with Rinpoche… wow… it brings back so much memories how we were thinking what is a good name and a good symbol for our Dharma centre. And look at out huge Vajrayogini in our Gompa, by tradition we’re not even suppose to see Vajrayogini if we are not initiated! So all things are set up for us to literally get Vajrayogini tantra or create the causes to receive it. So why have not yet receive it? That we have to ask ourselves and reflect deeply.
I’ve missed the boat.
However, there are so many others unfortunate beings in samsara. I hope I can regain strength to practice pure Dharma. May Rinpoche return to Kechara here on earth swiftly. ?
Dear Tsem Rinpoche,
i am so flashed….i visit your blog and i have to laugh.yoda 🙂 sometimes i think my english is the same like his ^^
and the i see vajrayogini with you…wow.i would like to see it in real. i thought about your vajrayogini videoblog from youtube.you said one eye looks up and one eye looks at you. that flashed me a short time. i mean i tried to visualize this in mental eye and i felt a connection.scary in postive way.
i have got the books of pabhonka rinpoche in my room.i also have a thangka of thsongkapa there.i said to you:: i am a wannabe yellow hut 🙂 a bad one.
the celebrities vs. age…..we men have a litle bit better, isn´t it? we often like wine. with the years wine will be better :o))
now i have to put the picture of you an vajrayogini on my altar. then i send it to you.you can see then picture in picture.the power will be with you young padavan, ;))
Dearest Tsem Rinpoche. You allways help me and laughing inclusive. the naturesounds are great. mind gets clearer. do you know brainwaves tsem rinpoche? i experiment with this because i think there is a connetion to mantra frequenzes ( for example manjushri: dididididi…you know? this is like alphawaves. in this frequenz your mind get more concentration. i use a mind machine with binaural beats. so there is a stimulation on your eyes and ears.deltawaves for example are very interesting.
ps: is there a adress to send a photo to you?i have got a long time a thangka from yamantaka in yab yum.with many many others.thsongkapa, naropa and tilopa and shantideva and nagarjuna on the top. dhzambala (in the form like a normal one human with little pig.) and many more tantrics. could you explain me the meaning and the details?
your wannabe student with the yoda english
Marten
She is certainly a very important yidam considering the emphasis that is placed on her in the six yogas of Naropa and chod practice. Those who have access to her should not take it for granted.
What great merits do we have to be able to even see the image of the supreme female Buddha. It was said Vajra Yogini was covered in the monastery by the high monks because it is so scared and beautiful tantric practice. Now we have the tallest Vajra Yogini statue in Kechara House and the most authentic Gelug lineage from His Eminence, how lucky really. May Vajra Yogini practice grows in this region and may many be ready for Vajra Yogini and continue to turn the wheel of dharma.
Thank you Rinpoche for sharing. Hopefully one day we able to collect enough merits to receive Vajrayogini initiation.
Take good care.
With Love,
VP
It is most important that Vajra Yogini is transmitted. She is very relevant for the current group of people…
Thank you for sharing! I am grateful that the current generation of teachers is continuing this transmission of Vajrayogini in the Gelug tradition.