The Miraculous Vajrayogini of Ditsa Monastery | 支扎大寺殊胜的那洛空行母
（译文请往下阅读）
(By Tsem Rinpoche)
One of my students came across the inspiring story below and shared it with me. It is about how a Buddhist practitioner had a revelatory experience which increased his/her faith in the Dharma. As it was originally written in Chinese, I had it translated into English for all of my blog readers, in hopes that you may benefit from this incredible story about both a pilgrim and a great Vajrayogini practitioner.
In this day and age, people want to kick back and relax on their holidays… e.g. most people choose to vacation at a beach where it’s warm, quiet and sunny. We have all experienced this, as booking a flight or even a bus ticket during the holiday season is almost impossible if it is done at the last minute!
People work tirelessly to pay their bills and for maybe a few weeks in a year, they choose to spend their time wandering around a different city, because that’s their idea of a holiday. Even for those who may not be able to afford to go on one regularly, they spend years saving up money just to experience a few days being in a foreign place.
Although I do encourage people to de-stress, have we every thought about getting more out of our holiday? How many places have we already been to only to end up with nothing but a picture of that memory? What happens after the holiday? We most probably return to what we were doing before, and repeat the cycle till the end of our lives… or until we are physically unable to travel.
More so than a sunny beach, a pilgrimage to a holy place can be more rewarding especially when we want to spiritually recharge ourselves. Pilgrimage sites such as the birthplace of the Buddha, great monasteries or location spots of holy items from highly attained beings are highly spiritually energized. This energy is very valuable because it can deeply and positively affect the surrounding beings, which not only includes humans, but non-humans too. When we are in a place of great spiritual energy such as a monastery, just by stepping on the land, we immediately feel more calm and relaxed… compare this to a place which has a lot of negative energy like a slaughterhouse.
Although the opportunity may be quite seldom for many, I often encourage people to go on pilgrimages to highly energized places such as the Ditsa Monastery below. All of us have countless karmic seeds which are dormant and can be open at any time. When we visit these energized places it can trigger the opening of our positive karmic seeds, and we may experience it through an urge to learn more Dharma, do more Dharma work and/or increase our determination to transform our minds. It may even help us come to certain realizations, like it did for the writer below. Such pilgrimages can actually be life changing in that respect and that is why I promote these type of trips.
Having that in mind, I thought I’d share this wonderful article as the writer expressed everything that she/he felt during the pilgrimage… from entering the pilgrimage with an open mind, and having the curiosity to understand and learn… All of which has led to the point that benefited the writer and strengthened his/her faith in the Dharma.
Besides the benefits of pilgrimages, I also wanted to show everyone how a Vajrayogini practitioner can achieve such high levels of attainments. In Tibetan Buddhism, what took place after Lama Amdo Zhamar entered clear light is known as the ‘Rainbow Body’. The Rainbow Body is recognized as a sign of extreme accomplishment of the practitioner as it is the manifestation of sambhogakaya. There are many levels and stages of attaining the Rainbow Body, with the most advanced level of attainment shown to us by Tsongkapa, Kyabje Pabongka Rinpoche, Guru Padmasambhava, who completely dissolved his physical body into clear light. However, in all rarity of this achievement, most of these highly attained practitioners leave behind a small physical body after cremation. It is usually the size of a newborn baby, or even as small as 5 cm.
I hope that my students and friends may one day experience the kind of realization that the writer below shared. Or perhaps, you may possibly be able to relate to him/her already. By briefly knowing about how Vajrayogini’s practice can bring us to such high levels of attainments, may it also inspire many to continue their Dharma practice diligently, so that they may have the great fortune to receive her practice in this life time.
Tsem Rinpoche
Do Buddha and Bodhisattva really exist? – An Amazing Story About Vajrayogini (Dakini Bone Relic)
I remember when I just returned from abroad this year, my sister asked me a question, she said, “Whenever I recite prayers to the Buddhas, I often wonder if Buddhas & Bodhisattvas exist? Do they really exist? To be honest, this was also the question I had in my mind. Perhaps the Three Jewels knew my doubts, during a very fortuitous opportunity, I visited Ditsa Monastery located in Hualong, Qinghai where I witnessed the existence of something incredible, from then on my confidence in the Buddhadharma was strengthened, I understood deeply the basis of perceiving the Guru as a Buddha.
After bringing my mom and sister to Kumbum Monastery for a visit in October, I didn’t think about arranging for them to visit Ditsa Monastery, this was because mom was quite old, and it was inconvenient for her to travel far. However, with the blessings of the Guru and the Three Jewels, the monks in the monastery sent a car to bring us to Ditsa Monastery.
What we saw there removed my mom’s & my sister’s doubt completely. We had an audience with a Dakini (bone relic).
Buddhist monks practice debating in Ditsa Monastery in Hualong, Qinghai Province, China. Copyright: Danfung Dennis/WpN
Ditsa Monastery in Hualong, Qinghai is a very pure, Gelugpa monastery with strict discipline. What is amazing is that the Dakini manifested from a Lama (Amdo Zhamar) who passed away. He was the abbot of the monastery – after the cremation, the body of the reincarnation Lama shrunk to become one cubit tall, in the posture of Vajrayogini Dakini, an incorruptible adamantine body. This is the only Dakini (bone relic) I’ve seen that transformed from a real Lama. In Buddhism, Dakinis are female Bodhisattva, and the reincarnated Lama was a male body, but his incorruptible adamantine body manifested as a female Bodhisattva. Hence, Buddha, Bodhisattvas, living and dying, liberation; whatever appearance sentient beings need, they will manifest. The physical differences between male and female do not exist in the eyes of Buddhas & Bodhisattvas.
A Lama in Ditsa Monastery told me about the story of the Dakini (bone relic).
The Lama (Amdo Zhamar) in the black and white picture is the previous abbot of Ditsa Monastery, he was a reincarnated Lama in the 1950s, and this reincarnated Lama is highly attained. One of his previous lives, he was one of the tutors of the 13th Dalai Lama. Perhaps the Bodhisattvas wish to test the wisdom of normal lay folks, this reincarnated Lama manifested the behaviour of normal people: the monks in the monastery rarely saw him studying or practising, rather, what they saw was a young, handsome but extremely playful little reincarnated lama who doesn’t do his practices. He often jumped up and down, was mischievous, but extremely clever. Some of the monks despised him, nobody went to learn or study with him.
When he was 39, the reincarnated Lama suddenly passed away. All the monks in the monastery recited prayers in front of the cremation stupa. On the fourth day, the administrators of the monastery and the attendants of the reincarnated Lama had some thoughts that since they mobilised so many to do prayers, if there were no auspicious signs appearing after cremation, it would be very embarrassing. The administrator opened the door of the cremation stupa slightly and then closed it up again. He then gave instruction for the prayers recitation to continue for seven days and seven nights, so the prayers recitation ended around fourteen days (perhaps the recollection was not accurate). Later, the door of the cremation stupa was opened, and the sight caused all the monks to cry and also to be full of regret.
There was no damage to the body of the young reincarnated Lama, it has shrunk into an incorruptible adamantine body that is one cubit high, in the posture of Vajrayogini Dakini. It was then that the monks in the monastery realised that the reincarnated Lama was a Great Bodhisattva who came to the world for all sentient beings, but as ordinary people they failed to recognise this, and they did not followed his teachings, perhaps this was why the Bodhisattva passed away prematurely. After that, the monks in Ditsa Monastery became more diligent in their practice, followed the monastic rules more carefully, and maintained pure moral discipline.
The current incarnation of this Lama – the abbot of Ditsa Monastery, was equally young and handsome, very playful, and when he was nineteen, he took on the form of a lay practitioner, but the monks in Ditsa Monastery are still very respectful of the reincarnated lama, because they know Bodhisattvas will use skilful means to liberate sentient beings. At a Nyingma Monastery near Ditsa Monastery, I saw a picture of the current incarnation of this Lama with a Nyingma Khenpo. The abbot (incarnate lama) wore lay clothes, while the Nyingma Khenpo wore robes. At that time, I didn’t know this lay person was the incarnation of a Dakini, but I could not help but be subdued by this lay person’s gaze. He was young, he seemed to be in his twenties, his gaze was penetrating, pure, full of determination and deep, I could not help but asked: Who is this? I was told this he is the reincarnation of the Dakini.
At this point, I realised that Bodhisattvas come into the world with a variety of manifestations, every teacher you encounter, every monk, even every lay person could be a Bodhisattva, so please devote yourself to your teacher with sincerity and respect.
I recommend my senior Dharma friends to take some time off to visit Ditsa Monastery, what you see will increase your faith in the Buddhadharma.
[Source: http://blog.sina.cn/dpool/blog/s/blog_befcdb800101ocrm.html]
The Siddha of Naropa’s Vajrayogini
On the left is the Vajrayogini bone relic, on the right is a stupa of his other relics. You can compare the size of the objects to gauge the size of the bone relic.
The 2 photos below the image are the only remaining pictures of this (Amdo Zhamar) Rinpoche.
In 1994, when I was in Choshe Rinpoche’s home monastery Samdheling Monastery, I heard that there is a sacred image of Naropa Vajrayogini in a monastery nearby. It was during the initial post-Liberation period (I don’t remember it was before or after) that the incarnate Lama (Amdo Zhamar) of the monastery passed away, his body shrunk to a cubit high, and after cremation, it manifested in the posture of Naropa’s Vajrayogini.
In 2009, when the 5th Choshe Rinpoche was enthroned , I purposely went to have audience with this sacred Naropa’s Vajrayogini image. Today, the image has been coated in gold, the height is that of an elbow, with powerful blessing! In fact, this is a manifestation of the achievements of the rainbow body! When my Kalachakra Lama Yongdzin Rinpoche passed away at the age of more than ninety years old, his body also reduced to a cubit high.
[Source: http://qiyuancaotang.blog.163.com/blog/static/16545532920107364336644/]
More about the reincarnated Lama:
The Fifth Amdo Zhamar, Lobzang Shedrub Tendzin Gyatso
b.1914 – d.1952
The Fifth Amdo Zhamar, Lobzang Shedrub Tendzin Gyatso was born into a nomadic family in a village named Arik in northern Amdo in 1914, the wood-tiger year of the fifteenth sexagenary cycle.
At the age of six he was identified as the reincarnation of the Fourth Amdo Zhamar 1, Gendun Tendzin Gyatso (1852-1912). This was later affirmed by the Thirteenth Dalai Lama, Tubten Gyatso (1876-1933).
The following year he was granted preliminary monastic vows by the Seventh Zhabdrung Karpo, Gendun Tendzin Norbu (1873-1929), who gave him the name Lobzang Shedrub Tendzin Gyatso. He was then brought to Ditsa Monastery, Pel Mingyur Ganden Tashi Choding. There he studied under the guidance of Lobzang Rabgye, the seventy-eighth abbot of Jakhyung Monastery.
At the age of eleven he enrolled in the general classes at Lamo Dechen Monastery and began the standard Gelug curriculum, studying logic, Madhyamaka, Prajñāpāramitā, Abhidharma and Vinaya under Lobzang Rabgye. Afterwards, under the behest of the Seventh Zhabdrung Karpo, he matriculated at Labrang Tashikyil.There he received the empowerments of Vajramala, Mitra, and Drubtab Gyatso, and instructions on Lamrim and Ngakrim from Lakho Jigme Trinle Gyatso (1866-1948), who also gave him complete ordination as well. Later he invited Lako Rinpoche to Ditsa for further teaching; Lako then composed the regulations for the monastery.
In 1937, at the age of twenty four, under the command of the third abbot of Ditsa, Ngawang Khetsun Gyatso and the local subjects there, he was appointed as the monastery’s fourth abbot.
In 1952, at the age of thirty nine, he passed away at Ditsa monastery.
1 The Fourth Amdo Zhamar, Gendun Tendzin Gyatso (1852 – 1912): Some time between 1905 and 1907, the Thirteenth Dalai Lama, Tubten Gyatso (1876-1933) met The Fourth Amdo Zhamar at Kumbum Monastery. The Fourth Amdo Zhamar gave the Thirteenth Dalai Lama extensive empowerments and instructions, and so impressed the Dalai Lama that the later gave him the title of paṇḍita together with a seal and a large number of gifts. Thereafter he was known as Zhamar Paṇḍita. Many important Geluk lamas of twentieth century Amdo were also trained by the Fourth Amdo Zhamar. His compositions, on over fifty-eight different topics, were collected into nine volumes.
Source:
– http://treasuryoflives.org/biographies/view/Fifth-Amdo-Zhamar-Lobzang-Shedrub-Tendzin-Gyatso/13176
– http://treasuryoflives.org/biographies/view/Fourth-Amdo-Zhamar-Gendun-Tendzin-Gyatso/3296
More about Ditsa Monastery:
Ditsa Tashi Choding in Amdo, Tibet
Ditsa Tashi Choding is an important Geluk monastery in Amdo that was founded in 1903 by the Fourth Amdo Zhamar, Gendun Tenzin Gyatso. The monastery has around 20 reincarnated Lamas and 400 monks.
The monastery’s website is http://zhizha.com
佛和菩萨真的存在吗？——令人震撼的空行母的故事
记得今年刚从国外回来的姐姐问了我一个问题，她说，我经常念着念着佛就怀疑，佛和菩萨真的存在吗？到底有没有啊？说实话，这也是我经常的疑问。
也许是三宝知道了我的疑虑，一个非常偶然的机缘，我朝拜了青海化隆县的支扎大寺，在这里我亲眼见到了不可思议的存在，从今以后我坚定了对佛法的信心，深刻领会了视师如佛的道理。
今年10月份带妈妈和姐姐到塔尔寺朝拜以后，本没想安排姐姐和妈妈到支扎寺朝拜，因为妈妈年纪大了，不方便走远路。但是上师三宝加持，寺院的师父居然派车接我们到了支扎寺。
这里的所见令妈妈、姐姐疑虑全无。我们拜见了空行母。
中国青海化隆县支扎寺，佛教僧侣们正练习辩经。 版权所有：Danfung Dennis/WpN
青海化隆县支扎大寺是一个非常清净，戒律谨严的格鲁派寺院。令人震撼的是，这里的空行母是现实中存在的喇嘛活佛圆寂后示现出来的。他是寺院的住持——一位 转世活佛法体毗荼以后，完全变成了空行母的身相，成了金刚不坏身。这是我见到的唯一由现实中的喇嘛变化而成的空行母。空行母在佛教中是指女性菩萨，而转世 活佛在现实中示现的是男身，但是他的金刚不坏身则示现的是女性菩萨。所以佛和菩萨生死自在，众生需要什么身相，他们就示现什么身相。男女的肉体差别在菩萨 眼里是不存在的。
支扎寺的师父向我讲述了空行母的故事。
黑白照片中的喇嘛就是支扎寺前任寺主，他是五十年代的一位转世活佛，这位活佛内在的修证其实很高，他的某一世曾任十三世达赖喇嘛的经师。也许菩萨们是为了 考验凡夫的智慧，这位转世活佛示现出来的恰恰是普通人的行为：寺院僧人很少看到他念经、修行，他们看到的是一个年轻英俊但是极其贪玩、从不修行的小活佛。 他经常上窜下跳，调皮捣蛋，但是却极其聪明。僧人们内心都有些瞧不起他，没人在他面前请法。
就在39岁那年，活佛突然失寂。寺院全体僧众在火化塔前为活佛毗荼诵经祈祷。到了第四天的时候，寺院的管家和活佛的侍者可能都觉得这样兴师动众祈祷，如果 火化以后没有什么瑞相，很丢脸，于是管家拉开了炉门，然而他刚打开一条缝就突然关上了炉门，然后他指示继续诵经并延长到七天七夜，这样经过大约十四天的诵 经（也许记忆不准确），炉门打开了，看到的景象令僧人们失声痛哭，万分忏悔。
年轻活佛的法体无丝毫损毁，只是缩小成了金刚不坏身，他的身相完全呈现出空行母的身姿，这时寺院的僧人们才明白活佛是一位降临到世间的大菩萨，他为众生而 来，可是凡夫肉眼不识，没人听从他的教导，这也许导致了菩萨过早示寂。从此以后，支扎大寺的僧人们更加精进修行，寺规谨严，戒律清净。
这一世的活佛——现在的支扎寺寺主同样年轻帅气，很调皮，而且在19岁的时候就示现了在家相，但是支扎寺的僧人们依然非常恭敬活佛，他们知道菩萨度众会用 他们善巧的方法。我在支扎寺附件的一座宁玛派寺院，见到了这一世支扎寺的活佛和宁玛派一位堪布的合影。寺主穿着俗家衣，宁玛堪布穿着僧衣，当时我并不知道 这位在家人就是空行母的转世，但是我却不由得被眼前的在家人的眼光所摄受。他很年轻，看起来二十多岁，目光却有一种穿透力，清澈坚毅而深邃，我不由得问了 一句：这是谁呀？别人告诉我这就是空行母的转世。 至此，我明白，菩萨会化各种身相来到世间，你所遇到的每一位上师，每一位僧人，甚至每一个在家人，也许都是一位菩萨，所以请以最虔诚的恭敬心恭敬你的上师，恭敬善知识。 建议师兄们一定抽空去支扎大寺朝拜一次，亲眼所见会令你对佛法生起巨大信心。
那洛空行母成就者
左边那尊就是空行骨像，右边的是他(夏麦尔活佛)的舍利塔，大家可以和台上的物品对比一下骨像的大小。
下面的那两张相片就是活佛(夏麦尔活佛)生前保留下来的唯一的两张相片。
我1994年在青海却西活佛家庙桑德楞寺就听说附近的一座寺庙有一尊殊胜的那洛空行母成就者像，是那个寺院的大活佛(夏麦尔活佛)解放初期（前还是后不记得了）圆寂，肉身缩小为一肘高，荼毗烧成那洛空行母身骨像。2009年五世却西活佛坐床时我专程去瞻礼了这尊殊胜的那洛空行母成就者像，如今的像是已经在骨像外裹金泥 了，高度也就是一肘高，加持力很强！其实这就是虹身成就的一种表现！我的时轮上师荣增仁波切九十多岁圆寂也是肉身缩小为一肘高！
[原文：http://qiyuancaotang.blog.163.com/blog/static/16545532920107364336644/]
更多关于转世喇嘛的资料：
第五安多夏麦尔，洛桑夏珠旦增嘉措, 1914 – 1952
第五安多夏麦尔，洛桑夏珠旦增嘉措在1914年，第十五干支的木虎年，出生于安多北部阿里克的一个游牧族的村庄。
在六岁的时候，他被认证为第四安多夏麦尔1，根敦旦增嘉措（1852年至1912年）的转世灵童。这个认证后来被第十三世达赖喇嘛，图登嘉措（1876年至1933年）所肯定。
次年，第七夏仲噶布根敦丹增诺布（1873-1929），授予他出家戒， 并给他起名为洛桑夏珠旦增嘉措。然后，他被带到支扎寺贝尔明就甘丹扎西曲顶寺。在那里，他在夏琼寺第七十八方丈洛桑饶杰指导下学习。
在十一岁时，他在拉莫德钦寺从洛桑饶杰学习标准的格鲁派课程，学习因明学、中观、般若波罗密多、阿毗达磨、和戒律学。此后，在第七夏仲噶布的指示下，他被拉卜楞寺录取。他在拉卜楞寺被授金刚鬘，米特拉和成就法之海灌顶，并向吉美成烈嘉措(1866-1948)学习菩提道次第广论和密宗道次第，吉美成烈嘉措也授了他出家戒。后来，他邀请拉科仁波切到支扎寺进一步教学; 拉科仁波切之后也为寺院写下法规。
1937年，二十四岁的安多夏麦尔被支扎寺第三任住持阿旺给尊嘉措的指示和当地大众的委托，被委任为支扎寺的第四任住持。
1952年，三十九岁的安多夏麦尔圆寂于支扎寺。
1第四安多夏麦尔，根敦丹增嘉措（1852-1912）：1905年和1907之间，第十三世达赖喇嘛图登嘉措（1876年至1933年）在塔尔寺遇见了第四安多夏麦尔。第四安多夏麦尔给了第十三世达赖喇嘛广泛的灌顶与指示，达赖喇嘛很钦佩他，并连同印章和大量的礼品赐给他班智达的头衔。此后，他被称为第四安多夏麦尔。二十世纪安多许多重要的格鲁派喇嘛大多都是受第四安多夏麦尔的指导。他的著作包括五十八不同的主题，共集九卷。
原文:
– http://treasuryoflives.org/biographies/view/Fifth-Amdo-Zhamar-Lobzang-Shedrub-Tendzin-Gyatso/13176
– http://treasuryoflives.org/biographies/view/Fourth-Amdo-Zhamar-Gendun-Tendzin-Gyatso/3296
关于支扎寺：
扎西曲顶是安多一座重要的格鲁寺院。于1903年第四安多夏麦尔根敦丹增嘉措所创建. 寺院里现有二十多位活佛和四百位僧人。
寺院的网页：http://zhizha.com
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Ditsa Monastery is a Tibetan Buddhist monastery of Gelug sect in the Huzhu County of Qinghai province. Interesting history of this Ditsa Monastery, been shared . How the reincarnated Lama’s body has shrunk into an incorruptible adamantine body. Nobody at the monastery has realised that the reincarnated Lama was a Great Bodhisattva who came to the world for all sentient beings, but as ordinary people. Its only after the Lama had passed away. Since then the monks in Ditsa Monastery became more serious in their practice and maintained pure moral discipline. Reading this post has gave me a better understanding of that Bodhisattvas come into the world with a variety of manifestations as explained by Rinpoche. Set as a reminder to devote ourselves to our teacher with sincerity and respect and everyone we encounter.
Thank you Rinpoche for this sharing.
Very rare and precious beautiful Vajrayogini statue at Ditsa Monastery. It is a Gelug monastery that was founded in 13centuries in Amdo, Tibet. It is a sister institution to Ditsa Tashi Choding. Well known for the miracles of Amdo Zhamar who ‘s body shrunk into the posture of Vajrayogini Dakini. Incredible Vajrayogini Dakini had transformed from a real Lama will be definitely a place for us to go on a pilgrimage to see for ourselves and be blessed by the miraculous Vajrayogini to increase our faith. Interesting read that highly attained lamas might choose to dissolve their bodies if their teachings are not followed. Its only after the passing of their gurus they realised that Lama Amdo Zhamar was enlightened when they saw the bone relics. As recorded there many reincarnated lamas in this Ditsa Monastery….inspiring.
Thank you Rinpoche for this sharing.
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
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 t
raditional 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
Revisit this beautiful post again after strolling through as this rare beautiful Vajrayogini statue attracted me. Ditsa Monastery is definitely a place that we should visit as a pilgrimage. , I wish I do have that merit to go on pilgrimage to this Dita monastery to see for myself the miraculous Vajrayogini and to increase my faith in the Buddhadharma.
A lesson to learn that every teacher or lay people we encounter, could be a Bodhisattva . We are fortunate to have Rinpoche as one living Buddha whom I have learn a little each day and practice dharma.
Thank you Rinpoche for this sharing.
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
This is really inspiring and interesting. It shows how attained practitioners are able to manifest about their body. Ditsa Monastery is definitely a place that people should visit as a pilgrimage venue if they have a chance. Thank you Rinpoche for sharing this beautiful and enlightening article. ?
Dear Rinpoche,
I have landed up on your blog, while I was looking for something else. Your blogs and information you share, is very interesting and intriguing.
I would like to share about myself .I am involved with the Major sports and events. While, I am at work, I enjoy the time and the work I am involved in, the more intense it becomes, the more energized, I become.
My team members say, I spend too much energy. Once the project is over, they feel exhausted and want to rewind by holidaying, they exhibit such characteristics even while the Project is ongoing.
On the contrary, if feel hollow, when the project is over and I am on the lookout to a new challenge .I tried going for vacations for WINDING UP 🙂 but I felt ,I was waisting my time, never felt energized. Feel more positive and energised while I am working.
Last year, I was invited to a film workshop ( had been invited since the last three years, finally went) at a place called Deer Park Institute at Bir, Himachal Pradesh, India. It’s a Buddhist study centre and has a temple as well.
I thought of learning meditation, by interacting with some people who were meditating there, but I was not able to understand how they meditated. The director of the Institute told me to sit quietly / meditate in one of the Chambers on the top floor of the temple which had an idol of Guru Rinpoche.
I sat in the room alone ( I had common cold,runny nose and felt tired aswell), I started looking at the image of Guru Rinpoche and closed my eyes. When I opened my eyes again,while being seated as before, I felt refreshed , no runny nose felt far far better and saw that 1.30 hrs had elapsed.
During the process , with my eyes closed, while I was facing the idol of Guru Rinpoche and imagining his picture,I experienced blue pointed pulsations towards the idol.
Is that connected with meditation? is it a result of the place being blessed?
I had never meditated or been to a buddhist temple earlier.
Regards,
Vikram
( want to discuss some strange dreams aswell , if you could connect with me here…. malik.vikram@yahoo.com)
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.
这是一个非常好的分享，因为本人相信不是每个人都有机会朝拜中国青海化隆县支扎寺并且拜见这个由转世喇嘛活佛圆寂后示现出来的神圣空行母。就如这位男作者所说的转世喇嘛活佛在现实中是男身，但是他的金刚不坏身却显现女性的空行母。这说明了，诸佛菩萨为了救度众生，祂们可以依据众生的需要就显现什么身相。
有了这尊神圣的空行母佛像，祈愿支扎大寺的僧人得到空行母的加持，让所有僧人可以精进地修行、严守寺规、戒律清净及早日登上菩提道来利益更多众生。
As evidenced in this article, high lamas have full control of their physical bodies. When they do leave this world, it would be because there is no longer any reason for them to stay. They leave so that they can start over again in another time and place to continue their work, not leave for leaving’s sake. There is a lesson to be learnt.
That’s why after the bone relic was discovered in the cremation stupa, the students at Ditsa Monastery never again had expectations or judged the current incarnation again. How compassionate of the lama to teach in this way even though it meant the delay of years for the new incarnation to grow up.
Thank you for sharing this article. A lesson not to be forgotten.
Thank you Rinpoche for sharing these beautiful article.
Feeling happy to know more about the reincarnated Lama and the Ditsa Monastery in Hualong, Qinghai.I learned that Bodhisattvas come into the world with a variety of manifestations and every teacher we encounter, every monk or person could be a Bodhisattva . A pilgrimage to a holy place at least once a life time to be spiritually energized as encouraged by Rinpoche is well said.
Thanks again with folded hands
Sometimes enlightened may not fit our projections we have for them.
Still think that I’d be a bit more troublesome than just being a bit playful and delinquent in my studies. Speaking of incorruptible adamantine bodies, did you see the crystal reliquaries that the Chinese have for sale these days on Ebay? I swear these were taken directly from stupas: https://tibetanholocaust.wordpress.com/
This is really inspiring, it shows how attained practitioners are able to manifest about their body. How they use different ways to show and teach the dharma to bring that to others in the world so that they will benefit from dharma as well.
It shows us that when we diligently do our practice, there are chances for us to gain attainments as well.
Ditsa Monastery is definitely a place that people should visit as a pilgrimage venue if they have a chance. I hope that one day I will be able to have have that merit to visit Ditsa Monastery.
This is a very inspiring story, but it is an example of the possibility that highly attained lamas might choose to dissolve their bodies if their teachings are not followed. The monks realised that Lama Amdo Zhamar was enlightened only after his death when they saw the bone relic! They were inspired to practise more diligently. Out of compassion his incarnation is back but decides to be a lay practitioner. I’m sure he must have his reasons. The Ditsa Monastery which contains this holy relic is certainly a place to visit for Buddhist pilgrims.
The Ditsa Monastery is a place of powerful sacred energy and should be a destination of pilgrims, who will surely be blessed by the miraculous Vajrayogini, and whose faith in the Buddhadharma must surely increase.
The story recounted here shows how much we should not be deceived by ordinary appearance. “Bodhisattvas come into the world with a variety of manifestations, every teacher you encounter, every monk, even every lay person could be a Bodhisattva, so please devote yourself to your teacher with sincerity and respect”. We should show utmost respect and appreciation to our Guru for being with us, and make prayers and create the cause for him to remain.
We should show great devotion to our Guru and have absolute faith in his unassailable bodhicitta and wisdom.
This recount of Vajrayogini is very inspiring! I like holy places and temples, these places have immense positive energies that will open our mind in learning and practice dharma. The Miraculous Vajrayogini of Ditsa Monastery is one of the miracles who purposely left behind by Amdo Zhamar Rinpoche as evidence to increase our faith. Some high practitioner may show crazy and unconventional wisdom leading us to enlightenment. We should be respectful and diligent in our dharma practice not criticizing others.
Tsem Rinpoche’s message is a good reminder about pilgrimages and that during these trips, we should go with an open mind, and have the curiosity to understand and learn, not just go to holy sites to “get blessings” or just sightseeing.
I like this post because it gives us hope that Dharma attainments are real and very possible even at this day and age of degeneration.
Lineage Lamas like Pabongka Rinpoche, Tsem Rinpoche’s Guru Geshe Tsultim Gyeltsen, and Tsem Rinpoche himself have promoted Vajrayogini as the supreme deity for this day and age, and it is very encouraging to read about miraculous signs of the potency of Vajrayogini Tantra.
I have learnt that we may not judge things based on appearance alone. For example, the current incarnation of this Lama may appear playful or in the form of a lay practitioner, but he is a skillful Bodhisattvas who took on/ manifested in that form to benefit beings. Of course, it doesn’t mean everyone has “crazy wisdom”, but there are Lamas like that. The proof is that the practices and the lineage that they do or passed on shows results/ attainments.
I’m glad that records or biographies of these Lamas (e.g. the Fourth and Fifth Amdo Zhamar Rinpoche in the article) are still available for us to learn about these masters who came back again and again to benefit sentient beings.
A little update from a friend who lives in this monastery, as of July this year, this holy Vajrayogini statue has been moved into a new hall especially built for her in the monastery.
Within Vajrayogini’s teachings and practice, it is possible to ascend to Kechara Paradise if we practice with faith and sincerity. We are very fortunate to be born during this time when the Vajrayogini tantras are still potent and alive. Buddha said that during these degenerate times when attachments and distraction is strong, the Vajrayogini tantras will be most effective to help us overcome the sufferings of samsara.
The practice of Vajrayogini is said to be very swift and effective by many high lamas of our time such as HH Kyabje Trijang Rinpoche, HH Zong Rinpoche, Lama Yeshe and many others. It’s practice although swift requires us to engage in the preliminary teachings such as prostrations, mandala offerings, Vajrasattva purification and also guru yoga. Rinpoche has kindly offered us these teachings on this blog to help us prepare for our spiritual future. Here’s a short video of the importance of these teachings by Rinpoche done in the most creative manner: https://www.youtube.com/watch?v=36gVcKWZqkc
If someone or anyone were to tell me that the body of Amdo Zharma or a highly attained Lama, I would not believe it without any proof. And now even with pictures, what can I say? It is not because I do not believe in Buddhas or whatsoever but it is because with a mind that has been stuck in samsara for so long and I am also nowhere close to enlightenment, so I could not bring myself to believe something like this that is totally impossible to my knowing. But now I do after reading this post.
Anyway it is still very amazing that this event occur. It is funny how I am just sitting here wondering how does it even happen? How is it humanly possible? And here is the other side of my brain thinking, of course it is not humanly possible, it is because Amdo Zharma is an enlightened being, that’s why. It is really sad that our mind has such limited space to store knowledge compared to the enlightened ones. I guess nothing is impossible.
Thank You Rinpoche for sharing this story, not only that I have learnt something new, I have also realized that we are capable to do anything, the sky is the limit! Thank You Rinpoche once again.
I can’t believe my eyes… yes I’ve heard of such stories relayed by Rinpoche, but to see a picture of a highly attained, enlightened Lama transforming himself into a Vajra Yogini posture after cremation is really mind blowing! This goes to show that attainments are real and does happened and we can achieve Vajra Yogini.
It also reminds me that how we project things to be… like how a monk/lama should be is merely our limited deluded projections. Hence we should never be too quick to lay our own projections on others especially our Lama(s)… for although the Lama may manifest weird, unorthodox behaviours… it does not mean the Lama is not attained. This is proof that mahasiddhas do exist. Hence we must always keep our faith firm, our samaya with our Lama in tact and we mustn’t ever lose this precious connection which is far greater than anything in life because from it everything else arises. Thank you Rinpoche for this inspiring post!
Dear Rinpoche,
When I was reading this article half way through, very quickly I found that this story is very similar to the 2nd Serkong Dorje Chang’s story, who manifested madness and craziness all the time. “When Serkong Dorje Chang died, many people came for his funeral and the incredible thing is, within his funeral fire, people saw his corpse stand up and take on the pose of Vajrayogini.” (An excerpt from the article that Rinpoche has posted.)
I do wonder why Bodhisattvas have to behave badly at times. But then soon I realized that it serves to subdue different mindsets of people. In Buddhism, we are trained to look at all phenomenal as pure. Actually, when we look at other people’s faults, it is like looking at one’s fault as well. Simply because, if we did not experience it before, how do we know/recognize that, that is a fault? Hence, I admire all these great masters and including Rinpoche, (because sometimes I do wonder why Rinpoche was harsh in words at times too, sorry for saying this) but when I think further, it is to awaken one’s awareness towards our emotions too. How kind a Guru is when he/she subject him/herself as a target for others to gain self-reflection! As I have mentioned many times, there’s always a reason why we encountered certain situation/people. It is through our experiences that we learn something new. I am still far from many who can see Guru as Buddha and to see all phenomena are pure.
Thank you Rinpoche.
Wow Jacinta… I really liked what you say here and from your ‘realisations’ it also made me reflect upon my own mindset and you’re right about how when we see fault in others…. it is actually the mirror into our own mind (faults) too. And yes I couldn’t agree with you more about how Gurus, like our Rinpoche, have to put themselves in the line all the time, for being scrutinized, for being the nasty person/the bad cop who points out our afflictions. Only someone who has no agenda to gain something from us but only with the pure motivation to help us end our very own self created suffering would bother and care enough to do this… and to rescue us from our self destructive ways. Thank you for your wonderful comments!
Hi Joy,
Little did I ever expect to have someone like you can “gain” something from my comment (being you as a senior). I just shared what’s in my mind at the time when I was reading this.
It’s very true that only a genuine Guru will bother and care enough to rescue us from our self-destructive ways. Thank you.
Dear Rinpoche,
Thank you for sharing this amazing story. It really shows that a Buddha and Bodhisattva can manifest in many different forms to help us. However, due to our own preconceptions and deluded minds, we keep missing them or even rejected their help. This also reminds me of the story of Asanga where sometimes because of our karmic obstructions, we are unable to perceive the true nature of things.
I also feel very blessed to be to have a glimpse of the Vajrayogini bone relic. This proves that how powerful Vajrayogini’s practice is and what we can achieve if we go all the way to practice it.
Chris
感谢仁波切的分享 Thank you Rinpoche sharing this great story to us
许多时候，我们总是从自我的角度出发与自我的价值观来看待身边的每一个人，有些人总是觉得某某僧侣是大成就者，某某某僧侣不过是一个普通僧侣。
Many times, we always use our self perspective and self’s values to look at everyone around , some people always feel a certain monk who is a big achievement, and other monk is just an ordinary monk.
然而，佛菩萨都是智慧与慈悲的，祂们会善巧的变化成不同的化身融入芸芸众生中，为的就是要用最舍和我们的方式渡化我们，任何一位看似普通的僧侣或我们身边的人，他都有可能是佛菩萨善巧的化身
However, all Buddha is very wisdom and compassion, Buddha can change into any skillful & different form or incarnations,and come back to help us ,and use the skillful ways to bring us into dharma , any monk or people around us , may is Buddha too 😉
在这帖子中，我特喜欢那张辩经的照片，感激僧侣们（出家人）扮演着学习、守护与传递佛法的使命，让佛法得以延续
In this post, I especially like the debate photos,when I saw the photo ,I feel very touch in my heart,and thank all the sangha (monks) contribution that life to learning and protect and teach the Dharma , so that the Dharma can be continuity
with folded hand 合十
Thank You Rinpoche
Jerry Sito