Getting Closer to Vajrayogini
(By Tsem Rinpoche and Pastor Jean Ai)
The most obvious benefit of being in close proximity with Rinpoche is the Dharma that we receive. The Lama teaches using all methods possible – by example, by action, by joking, by instruction and, in the way one would most expect, by literally giving a teaching.
Students of Rinpoche know just how traditional Rinpoche is when it comes to teachings on Tantra, and to initiations and empowerments. So a few weeks ago, Rinpoche gathered a small group of us for the privilege of a short teaching on Vajrayogini. Rinpoche explained that what he was about to share with us was taught to Rinpoche by His Holiness Kyabje Zong Rinpoche in Yucca Valley, California during a Vajrayogini initiation and commentary.
Rinpoche began with an explanation of the four prerequisites of Vajrayogini’s practice. They are:
- Unwavering faith in Vajrayogini as a deity and yidam, and unwavering faith in her practice, meditations and rituals. The practitioner needs to have full faith and conviction that yes, you CAN develop attainments from her practice and she CAN bring you to her paradise, Dakpo Kachö.
- To never miss tsok commitments. Rinpoche spoke about a way of overcoming situations when it becomes unavoidable for you to miss your commitments, for example due to travel or physically debilitating illnesses.
- To have clean samaya with your Guru. Never disturb your Guru’s mind by being sneaky, and refrain from destructive actions like lying and cheating.
- To recite a short prayer three times per day, which is a request for us to enter her paradise.
It was then that I realised in small ways, and unbeknownst to us, Rinpoche has been training his students for years to become Tantric practitioners who will enter the doors of higher practice with perfect ease.
Unwavering faith in Vajrayogini as a yidam? For many years, Rinpoche has cultivated in us a loyalty towards our meditational deities and practices. For example, in the Dorje Shugden issue, Rinpoche has made it clear why, despite all obstacles, we should have unwavering faith in Dorje Shugden, because it is about upholding the commitments we make to our teacher.
To have clean samaya with your guru? One of Rinpoche’s core teachings focuses on the 50 Stanzas of Guru Devotion which describes perfectly the attitude of a student towards the teacher.
To never miss tsok commitments and recite a short prayer three times a day? Rinpoche has always emphasised the importance of consistency in our practice and sadhanas.
Of course, holding our three sets of vows (Refuge, Bodhisattva and Tantric vows) is a given; Rinpoche explained that the four prerequisites are over and above these commitments which are common throughout all Tantras.
So why is Vajrayogini’s practice so powerful? Why is it so special? Why is it so coveted?
The King of Mantras
According to Lama Yeshe, her mantra is the King of Mantras. No other mantra in the ocean of Tantra has the same kind of potency and power as that of Vajrayogini’s. Even within Heruka’s Tantra, Rinpoche said, it is stated that in order to gain siddhis we still need to recite the mantra of his consort.
Rinpoche reminded us of the promise that Vajrayogini had made to His Holiness Kyabje Pabongka Rinpoche. Appearing to him in a vision, Vajrayogini herself told Pabongka Rinpoche that anyone who receives her practice within four generations of Pabongka Rinpoche, will be able to enter her paradise Dakpo Kachö within seven lifetimes. After these four generations, it reverts to the normal 14 lifetimes.
A Positive Rebirth
So you may be thinking, “What’s the big deal? Seven lifetimes, who cares?” But keep this in mind – if we do not receive her practice, there is no guarantee we will be reborn to meet the Dharma in our next lifetime, and definitely no guarantee we will be reborn as a human. So it may be lifetimes before we can meet the Dharma again, and those lifetimes do not necessarily mean one human lifetime of 80-100 years. It could mean the lifetime of a hungry ghost or a god for hundreds of years before we exhaust that karma to have the opportunity to be reborn as a human, let alone a human practicing within our lineage. In contemplating this, the appeal and benefit of Vajrayogini’s practice becomes very apparent.
In receiving Vajrayogini’s practice and upholding the commitments, it gives us the best possible chance of being reborn near to a lineage lama, with the opportunity to be exposed to and attracted to her lineage at a young age.
Rinpoche said that in our next life, no matter how remote or distant the land is, a Vajrayogini practitioner will find their way back to her practice at a young age. Rinpoche himself is living proof of this, having met H.E. Kensur Rinpoche Lobsang Tharchin at the age of nine, and receiving Vajrayogini practice just a few years later.
How does this reconnection happen? It may be that the practitioner sees her body in the form of a statue, and it triggers a sense of familiarity and desire to engage in deeper Dharma practice. It may be reconnecting with her practice in the form of speech when you hear her mantra being recited, or reconnecting with her practice through the mind when someone talks about her, and the idea of her is implanted in your mind and spontaneous faith arises.
For Dharma practitioners, the ability to guarantee such a rebirth whereby a practitioner meets the lineage again at a young age is considered highly precious because it means we waste less time being attracted to everything else in samsara.
Control
This control over our rebirths is not the only form of control that we gain as a result of relying on Vajrayogini as our Yidam. It is said in her Tantra that those who practice Vajrayogini well will be able to gain control over the elements, animals, weather, spirits and demons.
Thus Vajrayogini’s mantra is also protection. Protection from what? From demons, spirits and black magic, yes but also from falling into the three lower realms, and from taking rebirths in places where there is no Dharma. This could be places in the human realm where there is no Buddhadharma, or rebirths in other realms.
The control of elements, animals, weather, spirits and demons all sounds pretty neat but when you consider that people who are not Buddhist can develop this ability, these become a slightly less glamorous achievement or siddhi compared to…
Guaranteed Rebirth in her Paradise
…the ability to ascend to Vajrayogini’s paradise to receive teachings from Heruka and Vajrayogini themselves.
Rinpoche explained that compared to other Tantras, Vajrayogini’s practice is the perfect combination of simplicity and potency. Not only is her form easy to visualise compared to other deities (for example, Yamantaka) but her mantra is so powerful that it can convey us to Dakpo Kachö simply by reciting it. Even when we do not know her meditation or the visualisations associated with her practice, her mantra has that type of power.
It was Kyabje Zong Rinpoche who described the iconography of Vajrayogini’s holy body to our Rinpoche. During the teaching, Kyabje Zong Rinpoche emphasised how crucial it is to meditate on her sacred form correctly, from the beings she is standing on to the meaning of her four fangs. Kyabje Zong Rinpoche described her expression, the angle and tilt of her head, the mudra with which she holds the chopper, and even the top knot in her hair.
Imagine doing the same thing for Yamantaka, and memorising all of his nine faces, 34 arms and the ritual accoutrements of every single arm!
So for people who are dull, who cannot remember details, who are not intimately familiar with the intricacies of the Tantra, Vajrayogini’s practice is perfect! They will still be able to achieve the minor siddhis and ascend to her paradise within seven lifetimes simply by reciting her mantra. This quality is unique to Vajrayogini’s practice; other Tantras require the practitioner to know the meditations and to combine recitation of the mantra with the corresponding visualisations.
Ascending to Vajrayogini’s paradise is considered extremely precious because to be in Dakpo Kachö is to learn from and practise under the King Heruka and Queen Vajrayogini. In such an environment, realisations and spiritual attainments come quickly and easily, including the realisation of Emptiness. In short, it means that simply reciting her mantra without any visualisations opens up the opportunity for us to realise Emptiness.
This of course refers to the most basic and bare minimum of practice after we receive Vajrayogini’s initiation. If we study more, apply ourselves and meditate on and understand the Tantra, we can realise Sunyata in this life alone, never mind waiting to ascend to Dakpo Kachö!
Rinpoche said that even if we do not have time to fully finish dissolving our winds at the time of death, even in the bardo, Vajrayogini will still come and bring the practitioner to her paradise. Such is the guarantee of her practice if we recite her mantra with the four prerequisites intact.
No Room for Excess Baggage
So it sounds very simple, like ascending to Dakpo Kachö is a matter of pressing a few buttons on the elevator and getting in…and it is, if we let go of our excess baggage (even elevators have weight limits!).
The excess baggage that will prevent us from entering Vajrayogini’s paradise is our drive for name, fame, reputation and wealth. Thus in our present lifetime, before we die and as we do our practices, we need to train in cutting off all attachments to our family, friends, relationships, etc.
Does this mean we become cold and uncaring towards them, and ignore them? Does it mean we shout “I can’t be with you because I want to go to Dakpo Kachö!!!” at them? The key word here is attachments; we do what we need to do and fulfill the responsibilities we made in this life, but we cut off our attachments to them.
After all, at the time of death, we will be forced to let go of friends, family and partners anyway. But while we are still alive, if we train in realising that the elevator has a weight limit, then letting go of them at the time of death will become much easier to do.
Rinpoche said that this training to cut off our attachments is why new monks are not allowed to go home for up to 10 years. To the uninformed, it may sound a little cruel but consider this – what happens when, as a lay person, you go home after an extended period away and then try to leave again? Your family may ask you not to leave, they may beg you to stay longer, or they may try to create an environment that is so attractive to tempt you to stay back.
The same applies for new monks. Being so new to their ordination, their minds are not strong enough yet to withstand the pressures of family. Not only does this pressure refer to the begging or the temptations, but the fact that an environment outside the monastery creates and fosters attachments (instead of reducing them). Thus to cut off their attachment and longing to be in a home environment, and to remove the preconditioning of their families and the secular world, new monks are not allowed back home for up to 10 years.
The Importance of the Guru
So it would be an understatement to say that this training is taken pretty seriously in the Tibetan tradition 😉 Rinpoche gave the example of Tilopa who did not address Naropa by name for 12 years to remove the ‘I’ and all traces of the ego in his mindstream. For 12 years, Tilopa trained Naropa in the Six Paramitas and the Lamrim without Naropa’s knowledge, to ensure he was ready to be initiated into Vajrayogini’s mandala. When the initiation finally took place, Naropa’s practice progressed very swiftly and by leaps and bounds.
Using Naropa’s experience under Tilopa as an example, Rinpoche said it is much easier to train under a Guru to remove the aspects of the self-cherishing mind from our mindstream, than to practise Vajrayogini AND train in the Lamrim at the same time. Hence our Guru and Guru devotion is extremely important both before and after we have received initiation, so important in fact that clean samaya with our teacher is one of the four prerequisites for Vajrayogini’s practice.
You Can Take a Horse to the Water…
If you were to ask me, of the four prerequisites, clean samaya is the most fundamental prerequisite of all. If we understand the importance of samaya, and if we have Guru devotion, everything else automatically falls into place. We will understand the importance of maintaining our tsok commitments, we will always recite the prayer request three times a day and we will value our yidams because it was a blessing to receive it from our teacher.
At the end of the day, the Lama will make every effort to ensure we are ready to receive the initiation, but it is up to us to grasp the opportunity and to work with him (or her!) to make sure we are ready, just as Naropa worked with Tilopa. What is the benefit of surrendering to the training, just as Naropa did with Tilopa? For us, the benefit is Enlightenment; for the Guru, absolutely nothing. On a personal basis, our Guru gains nothing out of our ascension to Dakpo Kachö, so he certainly is not training us to score brownie points with Vajrayogini herself.
So do we want Vajrayogini and happiness bad enough or do we want to come back as a turtle in our next life that has missed the spinning yoke? Really, truly, honestly, the choice is entirely up to us.
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Thank you so much Pastor Jean Ai and Rinpoche for this incredible post! Coming back to read it, it does indeed make a lot of sense! Rinpoche was so passionate in preparing us for the sacred path of Lady Vajrayogini that it’s incredible! I have absolute faith in her and love just how supreme yet not-so-complicated her practice is which is amazing for the modern day spiritual seeker. This and the many opportunity Rinpoche has conceptualized to bring us closer and closer to to Vajrayogini. Hopefully one day all Kecharians will ascend to her paradise and to become enlightened there! Thank you! 🙏🙏🙏
Thank you for this short but precious teaching on Vajrayogini. If we have realised life is a suffering, there is a way out which is the practice of Dharma and Vajrayogini. Vajrayogini is very powerful because her practice is short and does not need much visualisation.
However, in order to receive her practice, we must have a qualified guru and we have to be devoted to our guru. We must keep our relationship with our guru clean meaning no matter how our guru treats us, we will not have negative feelings towards him. When we have faith and surrender ourselves completely to him, only he can give us precious practice such as Vajrayogini practice.
Starting on Vajra Yogini now. Practicing Vajra Yogini without initiation.
Find out more- https://bit.ly/2JjTTXp
https://video.tsemtulku.com/chat-videos/2019/04/chat-1554237623.mp4
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It’s also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
There’s two statements that stood out for me which are:
1. The unwavering faith to Vajrayogini as Deity and Yidam. The thought that we CAN gain attainment through Her practice and that She will bring us to Her Kechara Pure Land is ultimate. It’s like what we’ve been doing now which is the Guru Yoga Lama Tsongkhapa. In Guru Yoga, we must have faith with Lama Tsongkhapa, connect with Him everyday and think strongly that Lama Tsongkhapa is always there to assist us, bless us and open our minds and generally is always there with us. Rinpoche also mentioned on Lama Tsongkhapa transforms to Vajrayogini here https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/transcript-how-lama-tsongkhapa-transforms-to-vajrayogini.html . Hence, just as what Pastor Jean Ai has mentioned, “Unbeknownst to us, Rinpoche has been training his students for years to become Tantric practitioners who will enter the doors of higher practice with perfect ease”.
2. The excess baggage that will prevent us from entering Vajrayogini’s paradise is our drive for name, fame, reputation and wealth. Thus in our present lifetime, before we die and as we do our practices, we need to train in cutting off all attachments to our family, friends, relationships, etc. This is also must have been one of the reasons for creating Dharma houses and then now KFR. We should strive to “run” away from all these giving that our mind is unstable. Even Lama Tsongkhapa didn’t go back to see His mum eventhough she requested during her old age, what about us. I don’t have to go far for giving me examples as I myself having husband and kids. To some, it’s a blessing but for me ….. ?. I don’t mean bad but something to ponder. Kecharians like Pastor Han Nee, Sharon Ong, Cynthia and Wah Ying are great examples for me to emulate.
Looking back at the comments at various articles that I’ve left in this blog, reminds me that words are empty in its own if we do not take action on it. So is the thought of getting initiation on Vajrayogini and going to Kechara Pure Land.
Just as Pastor Jean Ai has mentioned that among the four prequisites, clean Samaya is important. It’s like the hook that keep us afloat and making sure that we will come back and meet Dharma at young age.
Looking back at the time that I’ve wasted during my teenage time really give me a push of moving forward. Also along the path, we surely have ups and downs and this also contribute to the long journey to gain any attainments or even Enlightenment. Hence, hopefully the thought that we will “recycle” again and again in samsara will put a stop to my laziness and doubt. I’m not anywhere near to Guru nor having the fortunate merits to be trained under Rinpoche but with the thought that so many others who haven’t even heard of Dharma or even somewhere close to Dharma, isn’t it worthwhile for me to pursue this path and continue to journey on?
Thank you Rinpoche for your tremendous effort in “training” us and Thank you Pastor Jean Ai.
One of the prerequisites is to recite her short prayer everyday. Isn’t it like reciting the Tara prayer three times a day (was recommended by Rinpoche)? If yes, then looks like Rinpoche was training the general public too. It’s like there’s purpose behind every action and pray by Rinpoche. Thinking…
Vajrayogini is one of the most powerful Buddha in this degenerated time. Her practice is the most suitable for us know because, in this degenerated era, desire is the most powerful negative emotion right now. Everyone is driven by their desire to do what they want and they are creating alot of negative karma because of that.
Vajrayogini’s practice targets the desire in us and uses it to transform ourselves. Hence, her practice is the most powerful practice in this degenerated era. It is not easy to get her practice because one needs to be prepared before they are qualified to get her practice. These are the step for us to prepare ourselves.
1. Unwavering faith in Vajrayogini as a deity and yidam, and unwavering faith in her practice, meditations and rituals. The practitioner needs to have full faith and conviction that yes, you CAN develop attainments from her practice and she CAN bring you to her paradise, Dakpo Kachö.
2. To never miss tsok commitments. Rinpoche spoke about a way of overcoming situations when it becomes unavoidable for you to miss your commitments, for example, due to travel or physically debilitating illnesses.
3. To have clean samaya with your Guru. Never disturb your Guru’s mind by being sneaky, and refrain from destructive actions like lying and cheating.
4. To recite a short prayer three times per day, which is a request for us to enter her paradise.
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.
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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
Great insight into Vajrayogini’s precious practice. Well explained and the importance of having a clean samaya and guru devotion with our Guru. I will keep in mind . We are fortunate to have met Rinpoche in this life, and receive all pure teachings from Rinpoche. Letting go all our attachments to be closer to our goal of positively mind transformation, to receive this powerful practice.
Thank you Rinpoche and Pastor Jean Ai for this profound teachings on Vajrayogini.
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.
Thank you Pastor Jean Ai for this concise, easy to read and spot-on write up on how we can get closer to Vajrayogini’s practice. The most important note here is that we must have clean samaya and guru devotion with our Guru. The best gift Rinpoche wants to give the students, is Vajrayogini practice, it is up to us if we want to receive it. Learn to let go of the attachments, develop strong Guru Devotion and be prepared to receive this powerful tantra practice._/\_
Thank you Pastor Jean Ai for sharing this article. It is very clearly explained and with given examples. The most important note here is that we must have clean samaya and guru devotion with our Guru. Then next comes the non-attachment to people and things. By reciting her Vajrayogini’s mantra, she will bring practitioners to her paradise. From this article, we can see for ourselves how powerful Vajrayogini is to us if we really do her practices well.
With folded palms,
Vivian
Dear Pastor Jean Ai,
Thank you for this concise, easy to read and spot-on write up on how we can get closer to Vajrayogini’s practice.
Being within Rinpoche’s mandala, we are all so fortunate, because everything Rinpoche does and teaches, is to gear us up to receive one of the highest tantric practice – Vajrayogini’s. Everything in Kechara is Vajrayogini. Starting from the name of our organisation, Kechara, it is the name of Vajrayogini’s paradise. Our logo, the bam, is also associated with Vajrayogini. We are able to have a 5ft statue of her in our gompa, to make offerings, and have imprints due to Rinpoche’s kindness. Bless, we even have a Vajrayogini Stupa in Kechara Forest Retreat, our portal to Vajrayogini’s paradise. Everything, is so that we are connected to Vajrayogini’s supreme form, in body, speech and mind.
We are truly lucky to have met Rinpoche in this life, and receive authentic, pure teachings from Rinpoche. To abandon our excess baggage, in the form of attachments, ego, greed, desire, jealousy, anger, hatred, sounds easy, but we so often slip back to how we were, and rather be in the comforts of not having to rid these because it is so much harder than to work towards eliminating them from ourselves. But eventually, we are the only ones who will benefit and gain from it all, so why not?
Thank you Pastor Jean Ai for sharing with us the teachings on Vajrayogini. It is a very concise on how powerful Vajrayogini practice is and how to prepare ourselves to receive her practice.
Rinpoche always emphasise to us the importance of Guru Devotion, according to the 50 Stanzas of Guru Devotion, all attainments come from the Guru. A qualified guru wants nothing from us except for our positive mind transformation, becoming happier and lighter. When we truly believe our Guru wants only the best for us, we will follow what he says. Again, what our guru wants us to do, is not for him but for us to develop the qualities we need to have to become happy, to receive higher Tantra practice so we can be liberated from sufferings. Therefore, to develop a strong Guru Devotion, we must not think negatively of our guru, always remind ourselves whatever our guru does, how he treats us (in our perception good or bad) is so that we can transform and develop the qualities we need to gain enlightenment.
The best gift Rinpoche wants to give the students, is Vajrayogini practice, it is up to us if we want to receive it. Learn to let go of the attachments, develop strong Guru Devotion and be prepared to receive this powerful tantra practice.
We are really lucky to be Tsem Rinpoche’s student because according to Pabongkha Rinpoche, in his vision where Vajrayogini appeared before him, that anyone who receives Vajrayogini’s practice within the four generations from Pabongkha RInpoche will be able to ascend to her paradise within seven lifetimes.
Pabongkha Rinpoche –> Trijang Rinpoche –> Zong Rinpoche –> Tsem Rinpoche.
As Tsem Rinpoche’s student, we are the fourth generation. Therefore, if we receive Vajrayogini’s practice from Tsem Rinpoche, then we will be able to get to Dakpo Kacho in seven lifetimes as compared to 14 lifetimes. We have to grab this opportunity. The reasons to practice is as stated above, so it is up to us whether we want it or not. Like what Pastor Jean Ai said, you are now near the water, whether to drink it, it is up to us.
Thank you Pastor Jean Ai for this post. As always, you always write in a manner that everyone could understand easily, no matter you’re newbie or senior in Dharma. This is very “Rinpoche”, Tsem Rinpoche always use various examples or metaphor to assist us in learning and absorbing the teachings.
Like what you’ve mentioned above, Rinpoche has been training us to meet the requirements of being a Tantric practitioner, knowingly or unknowingly, through assignments, jokes, advices, teachings, scolding, and etc. We students must understand everything the guru does is premeditated, every words guru says is also premeditated. Sometimes a simple task given to us as assignment, outwardly it may look simple, however there may be few layers of meaning and considerations that guru compassionately design for us to succeed in our spiritual path.
Rinpoche said before the best gift He could give the students is Vajrayogini practice, the 2nd best gift would be Dorje Shugden practice which all of us are having it now. Having to be a VY practitioner in this lifetime is like getting a guarantee ticket for our future rebirths, and our Guru is so kind and compassionate to provide us every means and opportunities to reach this goal.
谢谢邝仁爱讲法师的分享。
仁波切多次在不同的场合说过他最想要给他的弟子的法门就是金刚瑜伽母法门。
在这个末法时期， 金刚瑜伽母法门可以给我们迅速的成就。 她的心咒是众咒之王， 如果得到她的法门灌顶， 就算只是单纯念诵她的心咒也可以得到成就， 来世可以在非常年轻的年纪就可以遇到修金刚瑜伽母法门的上师， 继续修持， 直至往生金刚瑜伽母克切拉净土。
在这个忙碌的年代， 金刚瑜伽母的法相比起其他密续本尊，如大威德金刚更加容易观想， 即使我们不太善于观想都可以观想她的法相。
当然在我们帕绷喀大师的传承中更是特别。金刚瑜伽母亲口向帕绷喀大师承诺， 在帕绷喀大师以下的四代传承如果得到金刚瑜伽母的法门的话最迟只需要七世就可投身往克切拉天堂。
要得到如此殊胜的法门最首要的条件就是要有非常强的上师依止心。 在密续中， 如果对上师没有足够的信心是不会有成就的。
谢谢
谢谢讲法师你让我们有机会温习仁波切的教诲，
尊贵的第廿五世詹杜固仁波切，有着纯正的金刚瑜伽母传承，而他最想给予我们弟子的殊胜与珍贵的就是金刚瑜伽母的教法，传承与灌顶，然而师父总是非常善巧地用十分现代化却完全不失佛法的传承的方式，一步步地为我们做好接受金刚瑜伽母的修持法门。
常有人说，尊贵的詹杜固仁波切，总是不轻易地给予我们灌顶，于是有一部分的弟子与信徒就觉得是时候离开这里了，然而仁波切的用心却是我们最值得思考的，殊胜的金刚瑜伽母修持法，是能够带给我们强大的成就，然而在我们还没有做好准备之前就冒冒然地接受了她的灌顶，对我们反而不利，因为就如文章中提到其中一些例子，不能缺席的荟供仪式，然而多少现代人忙绿在生活，或总是善忘，总是轻易就放弃或者觉得偶尔不出席应该不会有太大的影响，结果就破裂了接受灌顶时一并接受的密续戒律，那么就造下了非常不好的业果，结果没有帮到我们，反之大大地害了我们，所以尊贵的詹杜固仁波切，现在总是教导我们要遵守我们的“承诺”，这简单的教诲，又有多少人愿意完全地实行，然而这是为了训练我们的心，能够控制我们自己的起伏的思绪与外在的阻力，好让我们接受灌顶后，更容易掌握与守护我们的戒律，许多人从一开始就觉得仁波切给予“承诺”的教诲是如此枯燥无味，然而却不明白仁波切背后是在为我们铺路，同样的“三昧耶戒”是藏传佛教中非常重要的戒律，然而多少人在这一关就败下了，试问仁波切有怎能把密续的戒律传授给我们呢？然而慈悲的仁波切并没有放弃我们，从旁地在训练我们，比如教导我们必须完成每天简短的宗喀巴大师仪轨，必须尊重与互相包容，必须拿起责任与学会承担等等，这都是让我们接受灌顶时，已经能够适应所有的戒律了。
谢谢
Jerry Sito
This is such a concise and easy-to-digest post that offers great insight into Vajrayogini’s precious practice. Must admit that with knowing more about this Tantric Buddha has increased my faith in Her up a notch. I particularly like the part about this Tantric practice where just by reciting her holy mantra, even the dullest practitioner, who cannot remember details or visualisations, can still achieve the minor siddhis and ascend to her paradise within seven lifetimes. I guess there is still hope for people like me! 🙂
Thank you for this good read, Pastor Jean Ai.
The practice of Vajrayogini is really suited to the beings of this degenerate age, with mantra recitation being one of the core factor to gain results in comparison to other forms of Tantras, whereby very complicated visualisations are employed to gain optimal results. So Vajrayogini is really optimally suited for beings of this time with so much desires and are so ‘lazy’. When we are initiated into the practice we need to have strong samaya with the teacher otherwise we will not derive any benefits or get anywhere closer towards enlightenment in fact the opposite could happen. Just as the teacher is the one that lessens our ego and self-cherishing, if our samaya is weak and unstable we could end up enhancing our own ego instead of cutting it whilst practicing Vajrayogini.
It is my superb good fortune to be introduced to Vajrayogini in this lifetime, thanks to His Eminence the 25th Tsem Rinpoche. I had come to understand that the benefits of Vajrayogini practice is vast and most suited to serious practitioners in this degenerated age. It is the degenerated age because there is so much distraction, hence not easy to practice dharma. People are filled with delusion, anger, desire and jealousy. Vajrayogini practice is renown for the ability to cut through desire like hot knife cutting through butter.
The main benefits of Vajrayogini practice:
– Ascend to paradise – anyone who receives Vajrayogini’s practice within four generations of Pabongka Rinpoche will be able to enter her paradise Dakpo Kachö within seven lifetimes. After these four generations, it reverts to the normal 14 lifetimes.
– Finding dharma in next life – in our next life, no matter how remote or distant the land is, a Vajrayogini practitioner will find their way back to her practice at a young age. Which essentially means a good rebirth in human form, thus avoiding the 3 lower realms.
There are a few prerequisite before we were given initiation to Vajrayogini practice:
– Unbending faith in Vajrayogini as a deity and yidam, in her practice, meditations and rituals.
– Never miss tsok commitments.
– Have clean samaya with your Guru. Never disturb your Guru’s mind by being sneaky, and refrain from destructive actions like lying and cheating.
– Recite a short prayer three times per day, which is a request for us to enter her paradise.
– And also need to train in cutting off all attachments to our family, friends, relationships, etc.
Thank You Rinpoche and Pastor Jean Ai for this detailed teachings to prepare ourselves for Vajrayogini practice. It may not be this lifetime, but if we start today and do it step-by-step, eventually, I am sure we will get there.
Humbly, bowing down,
Stella Cheang
Thank you Pastor Jean Ai for the concise and extremely precious sharing on Vajrayogini and taught by Rinpoche. It is very kind of you to convey such a vital and significant in an easy to understand way.
Bite size dharma that is easy to digest and apply 🙂
I relate to what you say about having no room for access baggage. Freedom from attachment give our mind the calm and quiet to be able to be in the present to learn thoroughly and productively.
I also appreciate Rinpoche’s kindness very much for training us all these years so that we can nurture and develop our ability to fulfill the prerequisites to receive Vajrayogini and practice her successfully.
Kudos Pastor Jean Ai, young but knowledgeable!
We have the great fortune to hear and see Vajrayogini images and statues in Malaysia, under the kindness of H.E. The 25th Tsem Rinpoche, and now we can hear the teaching and some of the practise, that is a great opportunity for all of us. By studying and understating more dharma, we are able to help ourself more. Vajrayogini has a very attractive outlook, most people will fall in love with her on first sight or will get interested in her practice. In this degenerated era, where materialism previals, her practice is the most suitable and fastest way to gain attainment. I hope all of us will have the opportunity to do her practice.
感谢Pastor Jean Ai这篇有关金刚瑜伽母持修法的博文，让我们有心理准备和打好基础以备将来可以接受此密续持修法。
根据仁波切，金刚瑜伽母持修法必须具备四个条件如下：
1. 拥有坚定的信念于金刚瑜伽母
这包括视她为我们的主尊、她的持修法和禅定。如果坚定的信念于她，我们是可以达到一定的成就和踏入她的天堂，Dakpo Kacho。
仁波切也有说过相比其他的密续持修法如大威得金刚，金刚瑜伽母持修法是最完整和简单尤其在观想的部分。她的心咒是非常有力量的。而我们只需要持诵她的心咒，我们就可以被引导去她的天堂，Dakpo Kacho。
2. 保持清净的三味耶
不要干扰上师的思绪比如说谎或欺骗上师。时常持诵上师五十颂。
3. 承诺
承诺要办的事情一定要做到。这包括无论是生病了或是出国，也要实现誓言。
4. 持诵经文一天三次
持续与不间断的每天念诵与祈请金刚瑜伽母让我们可以去到她的天堂。
除了以上的四项，持修金刚瑜伽母的最终目的是可以帮助我们达到空性，远离一切世俗的执着如名、利、地位与财富。因为当死亡的时候，这一切是带不走的。所以我们要开始实践放下执着。
博文里也提到持修金刚瑜伽母法门的好处极多，包括我们不会受邪灵的干扰、远离降头或巫术，不会转世在下三道或是就算可以转世为人身也不会投生到没有佛法的地方等等。
最后的提醒是，选择权永远都是在我们的手中，要不要继续走上证悟之道，全是取于自我们。
Dear Rinpoche and Pastor Jean Ai,
Thank you for sharing the important advice and beneficial information to prepare ourselves for Vajrayogini practice and initiation. During our current degenerate age, it is easier for us to be attracted by inner and outer worldly factors that can pull us into deeper samsara that fills with greed, attachment, anger, delusions and other negativities. Imagine that we are standing on the verge of falling into the lower realms at the point of death, our current commitment to our kind Guru and consistent Dharma practice with pure motivation is the only hope that can survive us to the next lifetime with the opportunity to meet up with Buddhadharma and same lineage again. May all of us have the merits to receive Vajrayogini initiation, continue to work hard for the growth of Dharma and spread the Dharma teachings to all people around us, especially for those who are yet to hear or receive any Dharma teachings.
With folded hands,
kin hoe
Thank you Pastor Jean Ai for explaining to us about Vajrayogini practice, it is really very true our guru is very compassion that train us to be able to receive higher practice the choice is on us whether or not we want to excel or not. May all Kecharian will have the merits to receive Vajrayogini practice in the near future.
Thank You Pastor Jean Ai for sharing such valuable and helpful information with us to guide us further on the path to Vajrayogini practice and initialization. To be honest, I have set it to my goal for this life. I was struggling between Sukhāvatī and Kechara paradise but I decided to follow whatever my Guru said which is easy for me. I am doing Guru Yoga daily and slowly to complete all the prerequisite praying along the way. Hope one day will get initiation from Guru in this life time.
Dear Rinpoche and Pastor Jean Ai,
Thank you for sharing the precious teaching of Vajrayogini Practice.
We are very fortunate to have the opportunity to learn the Precious Vajrayogini practices. However, we need to do our parts, practice the four prerequisite of Varayogini practice, i.e. have unwavering faith in Vajrayogini as a deity and yidam; to never miss tsok commitments; to recite a short prayer three times per day; and most importantly, to have clean samaya with our Guru. We need to cut off our attachment, surrender for training and make every effort to ensure we are ready to receive the initiation.
Thank you with folded hands
Pee Bee Chong
Thank you Pastor Jean Ai for penning down and sharing the teaching you had with Rinpoche on Vajrayogini. Vajrayogini practice is certainly very precious and potent for those who have set their goals on attaining Enlightment. Meeting the Dharma is difficult, meeting the Guru is difficult, meeting the Tsongkhapa lineage is difficult, meeting the Vajrayogini lineage is even tougher. Here before us we have all the above elements ! How rare and precious ! Plus all the instructions and environment and conditions are before us – all made available by our kind Guru. All we have to do is to embrace it wholeheartedly and follow through steadfastly and not succumb to our obstacles.
May many in Kechara have the merits to receive the teachings and initiation of Vajrayogini . With folded hands.
Thank you Pastor Jean Ai for sharing this post. It is very informative and yet simple for me to understand. This post really made Vajrayogini’s tantra shine and show us how important for us get her initiation within this life time. Her tantra is the most suitable for us to practice in this degenerated age because its concise and potent at the same time. On the other hand, being Tsem Rinpoche’s student is within the four generation that is included in Vajrayogini’s promise to Pabongka Rinpoche.
However, we need to work really hard to be ready for her initiation.
Chris
Respect and love to Pastor Jean Ai for creating the beautiful article , and context with guidance and a tremendously positive role models for these young and old people to blossom. May we all revive the practice of Vajrayogini one day and follow her rest of our life..
Dear Pastor Jean Ai,
Thank you for sharing the four prerequisites of Vajrayogini’s practice. I think they are very important for one to have results in one’s practice. I also feel that, in general, before we can receive initiation for higher tantric practices, it is necessary to complete the preliminary practices as well as transform our minds.
Thank you to Pastor Elena KHJ for sharing the brief and concise preparatory note regards to Buddha Vajrayogini and her bliss Kechara paradise. The 4 prerequisites of Vajrayogini practices required discipline, commitments and most importantly clean samaya with Guru.
Rejoice to those students whom H.H. Tsem Rinpoche _/|\_ preparing them to become Tantric practitioners over the years and may all of them achieved the qualities will ascend to Vajrayogini paradise in this very lifetime.
Thank you.