Mara Fears Vajra Yogini
Artwork by Gurmi Lama (?)
Lovely Vajra Yogini Buddha Lady who entices us away from the lures of samsara, please sustain us to gain bodhicitta, renunciation and sunyata so we may never be obstructed in our view of what creates suffering and what ends it. This would be wisdom arising. I pray to you lovely mistress of enlightenment to please place your lotus feet on my head and bless me to gain inner, outer and secret Kechara quickly which is your supreme attainments that I long for.
I request and implore you that within 7 lifetimes as promised in your tantra to our lineage masters or sooner I may ascend your Kechara Paradise with a rainbow body transformed from the coarse body bogged down by the unsteady imbalance of the four elements causing disorders and karma. I humbly beseech that in this and all future lives until I reach Kechara Paradise I may meet your lineage masters holding your secrets as I did in this life, meet you and be initiated into your secrets that Mara is frightened of always. That in every life from a very young age I seek the guru with your lineage automatically, receive your practice and find a place of solitude to perfect your path of tantra deep in meditation. I do not wish to waste time in every life but start at a young age so bless me so. Bless me and let it be so. I fear wasting time my dear mother of coral hue. I miss you and long for you as you are the salvation to one who fears samsara. Although you embody salvation when I unite with you, I find freedom within myself.
Lady who has ascended from samsara yet descends time and time again to our realms to assist, please bless me to have visions of you, appear in my dreams and be embraced by your loving arms like that of an only child. You are the mother without fault or imperfections. May signs of your presence always be present in my life and lives and may I bring you to countless many as I cannot abandon others as they suffer like me. Please guide me that when the thoughts of self and self absorption arise, I may wake up from the stupor of the ego realizing the ego less state. May I realize I am the author of my samsara and sufferings finally and blame no one. No escape no matter where I hide in the mountains, under the ocean, in the cities, within the parties or within my family and friends. Bless me to stop wasting time hiding from the truth of self absorption and ego that only brings more quicksand like situations that hasten unwanted sufferings.
Maiden who appears young, mature, hag like, ogress-like and in multitude of forms to benefit are my refuge supreme. With all my heart, soul, mind and courage I surrender to you as you are the synthesis of the wisdom of all Buddhas. To know you is to know all the Buddhas. To supplicate you is to supplicate all Buddhas. To practice your path will be blessed by all Buddhas. To become one with you is to become a Buddha.
Please bless my channels, drops, winds and 24 sacred places of my body to gather all course winds into my subtle winds. Then gather the subtle winds into more subtle reality realizing clear light and never stir from this uniting with your mind. I become you and you become me shaking the three worlds as the 4th Buddha did in the last watch of the night below the Bodhi tree. I am you and you are me. There was never any difference from the beginning and yet my mind created this difference. May I reside in the clear light of my mind which is your mind and realize great Buddha Dakini Lady of Naropa that we are one and the same. Bless me. May I never be parted from you my dear Buddha lady Vajra Yogini but be parted from all that is in samsara ruled of attachments, abiding in attachments and experiencing the results of attachment.
Supreme Lady Vajra Yogini, who only appears solid yet is like a mirage, bless me and may I bring countless beings time and time again and life after life to your blessed domain which is Kechara Paradise.
Composed by Tsem Rinpoche
September 22, 2015
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.
Related reads of interest:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/vajra-yogini
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Felt strongly about this ..
“do not wish to waste time in every life but start at a young age so bless me so. Bless me and let it be so. I fear wasting time my dear mother of coral hue. I miss you and long for you as you are the salvation to one who fears samsara.”
Thank you Rinpoche for sharing this. Thank you for showing us the way to verbalise our aspirations. May whatever Rinpoche wish for be fulfilled.
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.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
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
Thank you Rinpoche for sharing the prayer to Buddha Vajrayogini. We are so fortunate to be able to connect to Vajrayogini through Rinpoche. May I be able to connect to Vajrayogini lineage master in every life time and reach Kechara Paradise.
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 this beautifully written poem to Lady Vajrayogini. I have been very curious to know and understand what her practice is all about. And now this beautiful poem written by Rinpoche I can have a bit of understanding about the benefits of Vajrayogini practice. And the picture for this post is really hot and stunning! 🙂 _/\_
Thank you Rinpoche for expounding of how getting such a practice like Vajrayogini means the end of our samsara as we know it. May many aspire to get her teachings and ascend her paradise.
Dear Rinpoche ,
Thank you for giving us this prayer to Vajrayogini so that we can make a connection with her and create a cause to receive her tantra initiation in the future.
With her practice, we can use our attachment in our favor to gain insights, attainments and develop the great compassion. Her practice is so powerful in this degenerated age and the most suitable for us to strive for. I am very fortunate to be a student of Tsem Rinpoche because the promise Vajrayogini made to His Holiness Pabongka Rinpoche.
I had included this practice in my daily sadhana and I pray strongly that I will be qualify to receive her initiation in the future.
Chris
Thank you Rinpoche for this wonderful praise on Vajrayogini Buddha.
That is so wonderful if we are able to get out from samsara to end our suffering and at the same time to sustain our bodhicitta, renunciation and sunyata. And I’m grateful that Rinpoche has let us know we can have the ‘freedom’ when we seek for lineage guru and receive Vajrayogini practice and ultimately help us gain enlightenment within 7 lifetimes.
Reading this praise to the Lady Vajrayogini brings sorrow. Sorrow that our meeting arrived so late. Reading your eloquence, Rinpoche makes me cry with longing. Alas, age and physiology may yet determine that I seek the beautiful Lady Vajrayogini time and again in another time and place. I can but only forge on as far as circumstances allow here and now. Be my guide, be my light, be the hand that guides me to the far shore. _/|\_
Dear Rinpoche,
Thank you for sharing with us this beautiful poem on Vajrayogini. Rinpoche has beautifully describe to us how if we have receive Vajrayogini practice from the lineage gurus and if we practice it well, we will be able to gain enlightenment in 7 lifetimes. How Her practice can help us remove our negative qualities and turn them into positive energy. How Her practice uses our body, our channels, our wind, to gain realisations. This body that we use for pleasure, for self-indulgence can also be the vehicle for enlightenment.
May Vajrayogini lineage take root and grow in KFR.
Dancing Vajrayogini holds a skull bowl in her left hand
And a crescent-shaped knife in her right.
She wears ankle bells and a garland of skulls.
The dancing goddess, Vajrayogini,
Is crowned with a topknot
And has the third eye of omniscience.
She pervades the universe…
An immense and subtle goddess, a stainless goddess,
Goddess holding a skull bowl of emptiness,
Whose essence is emptiness…
Goddess revealing the path to liberation, homage to you!
Homage to glorious Vajravarhi,
Embodiment of mantra, Buddha-queen!
Granter of all fruit of yogic practice…
The very image of spontaneously arising bliss,
Granter of knowledge and wisdom,
Homage to glorious Vajrayogini!
– Newar Tantric song
Thank you Rinpoche for this wonderful posting. By reading on this praise, I feel myself are more connected to Vajra Yogini and at the same time feel so blessed.
with folded hand
Suet Moi
Dear Rinpoche,
Thank you for composing the beautiful prayer of praising Vajrayogini Buddha and sharing this prayer with us.
By reciting this praise to Vajrayogini, it makes me feel closer to Vajrayogini and hopefully many people will be able to meet with Vajrayonigi’s tantric practice in future to gain liberation and enlightenment in 7 lifetimes.
Thank you Rinpoche for your compassion and kindness to connect us with Vajrayogini through various blessed activities in Kechara Forest Retreat land.
With folded hands I pray,
kin hoe
Wow, such a beautiful praise to Vajrayogini!
Thank you Rinpoche for composing and sharing this with all of us. A wonderful praise to VY which we may all recite along with the daily black tea offerings to VY which was composed a few years ago.
For someone like me, who have not received her holy initiation, I am glad to even be able to recite one sentence of praise to her. Reading this post fills me with gratitude that a regular student like me, with lack of practice can engage and make a deep connection with her through this praise to VY composed by Rinpoche, to build the causes to receiver her initiation in the near future. (Hopefully this life hehe)
With folded hands and much gratitude,
Sarah
Thank you Rinpoche for this beautiful praise the words are very captivating to read and may all these inspiration be fulfil as soon as possible may the teaching of vajrayogini be reach to more sentient being.
Dear Rinpoche,
Thank you so much for these wonderful words of praise and prayer to Lady Vajra Yogini. She is the perfect vessel for all of us to become into for our enlightenment.
May all of us be liberated soon.
Humbly yours,
_/\_
Lum kOk Luen
Thank you ,Rinpoche, for these lovely words of prayer and praise of Vajra Yogini, with its lovely opening lines:
“Lovely Vajra Yogini Buddha Lady who entices us away from the lures of samsara, please sustain us to gain bodhicitta, renunciation and sunyata so we may never be obstructed in our view of what creates suffering and what ends it”
May I in every lifetime ,until I attain Kechara, never be separated from you. Indeed, may I in every future lifetime, “meet your lineage masters holding your secrets as I did in this life, meet you and be initiated into your secrets that Mara is frightened of always. That in every life from a very young age I seek the guru with your lineage automatically, receive your practice and find a place of solitude to perfect your path of tantra deep in meditation”.
May all these aspirations be fulfilled.
Dear Rinpoche,
The praise to Vajrayogini was beautiful ! This visual of her is magnificent, so modern and captivating !! May many sentient beings have the merits to receive her initiation and practice to attain Enlightenment ! Thank you Rinpoche . With folded hands.
Awesome painting and beautiful composition. Kechara Forest Retreat will be one of the abodes for Vajrayogini to abide in. May countless people and other sentient beings have the fortune and merit to gaze at her wondrous form and engage in her wonderful and efficacious practices in removing self afflicted unhappiness and suffering, leading to total liberation.
Thanks Rinpoche for the beautiful praises and requests to Lord Vajrayogini.
She is gorgeous and She is the everything we need to achieve to leave this never ending sufferings.
With much efforts from Rinpoche and the students, there’s a “Kechara” on earth, open up portal for us to achieve Kechara Paradise, the pure land of Vajrayogini.
May I greedily connected to beautiful Vajrayogini life after life.
Dear Rinpoche, it is a very nice prayer to Vajra yogini…2 years a go I saw her photo first time but i dont know who she is, only knew she is a goddess.. from first sight i was attracted to her so much deeply , i still do..
I pray, dear devine mother may a path open to start practicing you soon with out delay.._/\_
_()_ om mani padme hung hri…long live tsem rinpoche
Thank you.
So beautiful.