TRANSCRIPT: How Lama Tsongkhapa transforms to Vajrayogini | 宗喀巴如何转化成金刚瑜伽母
Apr 5, 2010
（译文请往下阅读）
(Transcribed from a teaching given by Tsem Rinpoche in Tsem Ladrang Kuala Lumpur, June 2010)
How Lama Tsongkhapa transforms to Vajrayogini
If you condense Buddha’s teachings step by step, they become the Three Principle Paths. We can develop the Three Principle Paths and gain mastery over our rebirth. You know why? So you don’t ever have to worry about yourself again and I don’t have to worry about you. You gain mastery. You can.
Therefore, the best anyone can do if not enlightenment for now is to gain mastery over taking rebirth coupled with developing the Three Principle Paths. They go hand in hand by the way. Where you want to take rebirth can be determined by yourself if you practice the sacred Vajrayogini Tantra thoroughly.
Start now before you are awarded the Vajrayogini empowerments. Start now! How? By holding your commitments and your vows – your refuge vows primarily and your commitments. Whatever you promise your Guru and your Dharma brothers and sisters to do, you do it. If you break it, you don’t create the causes to get Vajrayogini. One has to lead to another.
Be honorable and have integrity meaning that whatever you say you are going to do, do it. Whatever work or practice you have been assigned, do it diligently and happily. This applies to every Dharma student around the world not just here by the way. This is going to be seen by everyone.
Develop contemplations on the good qualities of one’s Lama again and again. Always contemplate how your Lama has changed your life, how you were before you met your Lama, how you gain purpose after your Lama, and basically how many examples the Lama has shown you. If you contemplate on that over and over again, it’s very powerful. Do you know why? Because when you receive Vajrayogini’s empowerment, you might even see your Lama as Vajrayogini. But if you always think negative thoughts and contemplate negative thoughts with your Lama, you will just see him as an ordinary person. You can still get the initiation but it is not as effective.
So by contemplating on your Lama and thinking about his good qualities and what he has done for you in your life until tears come down your eyes, always until it is spontaneous, you prepare yourself to receive Vajrayogini, from Vajrayogini. Never give up. Never give up. I quit, I can’t, I don’t want to, bye bye… never give up. If you give up on something small like this, how are you going to do Vajrayogini’s practice? That’s even more intense. So if you don’t give up now, when you get to see Vajrayogini, you are not going to give up. If you don’t give up Vajrayogini, you will gain Her paths. You will gain Her attainments.
Practice the Eight Verses of Thought Transformation, listen to the teachings. I have got it on YouTube. Listen to the teachings that I have given. Listen to it again and again and again and practice it. Why? If you develop the Eight Verses of Thought Transformation in your mind, when you see Vajrayogini, you will be very ready for Her practice. You see, these things I am giving you now are preliminaries, it’s just a foundation before you to get Vajrayogini. You don’t get Vajrayogini and then you practice this. You got to practice this before Vajrayogini, before Yamantaka, before Heruka, before Guhyasamaja, before Kalachakra. People go and get Kalachakra, Vajrayogini and then they practice this and that’s why they quit, they fall, they don’t do their sadhanas, they stop, they get lazy because they didn’t practice. That’s why I am very against Lamas giving you initiations publicly, openly. They just come and give initiations and go. I am sorry, no disrespect intended to my gurus or anyone but they leave a group of people who don’t know what they got.
Make it a point to get along with everyone as much as possible and be forgiving. Very practical. Study Lamrim. Study the Wheel of Sharp Weapons. Study the Bodhisattvacharyavatara by Shantideva, and Lojong. Lojong is mind transformation teachings, Geshe Chekawa’s mind transformation.
The Fifty Verses of Guru Devotion by Asvagosha – you should study that. You should encourage other people to study that and know it well. Do you know how you can tell you know it well? When you start controlling yourself in the presence of your teacher. When you control yourself in the presence of your teacher, you can control yourself in the presence of his assistants and you can control yourself in the presence of his entourage, then his students and then everybody else you meet. It’s a gradual process. If you can’t even control yourself and roll your eyes in the presence of your teacher, you definitely will roll your eyes in front of everybody else. That’s not a Vajrayogini practitioner. That’s someone who when they receive Vajrayogini, they will kill the lineage. You know what? People look and say ‘oh I don’t want to practice, look”. That’s how you kill a lineage.
And then commit to one’s practice that is light and easy everyday. You should do Tsongkhapa’s Guru Yoga and Mitsegma daily. Setrap already told us that remember? We should do this every single day. So if new people come, old people come, lazy people come, and they ask, “what can I do every single day? What practice, what meditation?” ‘Lama Tsongkhapa Guru Yoga and listen to the teachings Rinpoche gave, it is very good. Listen to it, practice it’. So that’s the meditation they should do everyday if they have obstacles and add Setrap to it, that’s it. They don’t need to do anything else.
Then later, Lama Tsongkhapa will transform. Lama Tsongkhapa’s hat will turn black, turn into hair. Lama Tsongkhapa’s face will turn into three eyes and fierce with fangs. Lama Tsongkhapa’s complete attainment over the four maras, will turn into the four fangs of Vajrayogini, two lower, two upper.
Lama Tsongkhapa’s complete clairvoyance and omniscience over the 3 realms will transform into the 3rd eye of Vajrayogini and Lama Tsongkhapa’s complete subjugation of His desire and attachment will transform His body from white to red. And Lama Tsongkhapa’s complete overwhelming overcoming of renunciation will turn into the knife of Vajrayogini.
Then Lama Tsongkhapa having attained great bliss and great happiness – a happiness that cannot be moved, that is not controlled by karma, situation, environment and geography, that symbol of Him attaining great bliss and great happiness of a Buddha, unchanging – will turn into a skull cup filled with intestines and blood.
Then Lama Tsongkhapa wishing to give you a higher path, controlling your winds and your energies and channels, will transform into his left arm which, instead of the Dharmachakra mudra, will go up into the sky and point to Vajrayogini.
Then Lama Tsongkhapa’s extreme compassion and bodhicitta and great love for you and great compassion and love and his vow not to give up on sentient beings will transform his face. Instead of looking at you, his face will look up to Kechara Heaven.
Then Lama Tsongkhapa’s extreme wish to nurture sentient beings to teach them the Dharma, to emanate, to take on the Rupakaya form, the Nirmanakaya form, to take on Tulku forms, to emanate, to teach, to turn the Wheel of Dharma, that great love and need and want to help you, will turn into the two breasts of Vajrayogini. Because the ladies’ breasts are why we are all here, and we’re healthy. Because they are filled with vitamins and nutrients. Like that, Vajrayogini’s breasts are filled with emptiness, bodhicitta and dharma. And when you suckle on her breasts, symbolically, you will become a Buddha.
And then, Lama Tsongkhapa shows you abandonment of the 8 worldly dharmas – he doesn’t want fame or praise or he doesn’t want compliments. He doesn’t want any of the 8 worldly dharmas. His complete abandonment of the 8 worldly dharmas will turn into the secret vajra, the secret “vajra lotus” of Vajrayogini, exposed. What ladies run around with their privates exposed, but Vajrayogini does. Because Vajrayogini’s privates exposed means something much more.
So Lama Tsongkhapa’s intense wish to free you of the 8 worldly dharmas of attachments will appear in the form of a beautiful lotus full and thick and exposed.
Then Lama Tsongkhapa’s complete destruction of ignorance and hatred, manifests in the form of black Bhairava, facing down and his red beautiful feet stepping on it.
And Lama Tsongkhapa’s ability to transform your desire into the path of the dharma, into the path of enlightenment is transformed into the consort of Bhairava – red, facing up and Lama Tsongkhapa is stepping on that.
Then Lama Tsongkhapa’s ability to not be affected by maras, weapons, anything negative, anything evil, thoughts, bad karma, obstructions, spirits, nagas, gods, his inability to be harmed by them, because he is enlightened, will be symbolized and manifested in the form of tumultuous fire, emanating from every pore of his red body surrounding him.
And then Lama Tsongkapa is unified with every single Buddha in existence, past and present. And these Buddhas manifest in the form of the King of the Tantras, Heruka. Heruka takes on the form of a katangka and then Lama Tsongkapa holds the katangka at the crook of his shoulders, looking up. And this katangka represents the hero, Heruka Chakrasamvara. And Chakrasamvara is the emanation of all the Buddhas and Bodhisattvas and Deities in the Ten Directions. And Lama Tsongkhapa embraces these Buddhas, meaning Lama Tsongkhapa and Vajrayogini are one.
And then Lama Tsongkhapa extols you, requests you and teaches you and invites you to practice the Six Paramitas of giving, effort, wisdom, asceticism, renunciation, etc etc. He extols you and invites you to practice this. And this invitation and his accomplishments of the Six Paramitas manifest into the six ornaments on Vajrayogini. So, in fact when you are looking at Vajrayogini, you are looking at Lama Tsongkhapa. When you are looking at Lama Tsongkhapa, you are looking at Vajrayogini. Hence, I tell everybody in Kechara House to practice Lama Tsongkhapa and in the future, it will lead to Vajrayogini.
Now, I gave you a vivid description of how Lama Tsongkhapa will transform into Vajrayogini. So later when you practice Vajrayogini, you say ‘but you told me one yidam, there are two, Tsongkhapa and Vajrayogini. No, it’s one. It’s always been one. It’s never been two. Never.
How does Lama Tsongkhapa’s yellow hat transform into Vajrayogini’s hair? Very simple. The meaning is the same. Lama Tsongkhapa’s yellow golden hat and the point of it represents He has reached the highest in existence. He manifests into Vajrayogini’s hair because Vajrayogini’s hair is straight and blue-black, (or sometimes orange) and not touched meaning She is free of any attachment, any entanglements of samsara. A person who is free from entanglements of samsara is a Buddha. So the point of the hat and the non-entangled hair of Vajrayogini has the same meaning. That’s why I have said a thousand times if you look at a Buddha’s body, if you know the dharma you can see the dharma in their body. If you know their body and you know the dharma their body is a ‘road-map’ to dharma, very clear.
So therefore, the gentle Tibetan monk who became a Buddha in His lifetime, the King of the Three Realms was predicted by Sakyamuni, who built Gaden, Sera Jepung, Tashi Lhunpo, Amdo, Bothalla, who has spawned great masters and teachers like Trijang Rinpoche, Khensur Rinpoche, Dalai Lama, manifests Himself later for you in a tantric path to control your winds and rebirth. His whole body gradually transform inside a gentle monk from Tibet into a fierce red lady for the Kali Yuga.
So therefore, you should do what? – Lama Tsongkhapa’s practice every single day and well, and that will lead to Vajrayogini. So people say, ‘well I don’t have a Vajrayogini mantra, I don’t have initiation, how can I start?’ I just told you. Does everybody understand? Is that very clear? Is it eloquent? Does it give you a good imagery in your mind? David has memorized everything, he will go back and write it so he doesn’t forget and he will blog it. So will Paris.
Then follow your teacher loyally and all the way, it says on my post. It is not for Kechara House and for me alone. That’s for every student out there in the world because if you don’t follow your teacher loyally, you jump from one center to another center, from one Lama to another Lama. Because in Gaden there are very simple and ordinary Geshes that we receive teachings from. They don’t sit on thrones. When they go to teachings, they sit on the floor with other normal monks, but we see them and the Lama on the throne as one. Be loyal.
Then the next step after that is when you have done all that I have mentioned, then you do the Guru Yoga, Vajrasattva, mandala, prostration, water offerings, 35 Confessional Buddhas. I wrote that on my post, on my blog. So what you do is, you set a beautiful Vajrayogini shrine, as big as possible, as beautiful as possible. And you know what? If you are going to be cheap skate about it, you will be cheap skate on your own attainments and your own enlightenment. It will be the best thing for you to set up a beautiful Vajrayogini shrine, spend all your money on making it beautiful and making offerings to Her and then you drop dead next week. That’s the best thing you did before you drop dead. If you save all your money and you set up nothing, you can’t take it with you and you didn’t collect any merits either. Set up the most Vajrayogini beautiful shrine. Take your time, do it well. Plan for it. If your budget allows you to have the most beautiful shrine and if it is this big, that’s beautiful. If your budget allows to be that big, that’s beautiful. And if you know someone else who doesn’t have the budget and they are sincere, sponsor it for them. You should find every opportunity to sponsor Vajrayogini’s statue, hundreds and thousands to people as much as possible.
Sponsor one Vajrayogini for every year of your birth, that would be beautiful and someone will worship it. Someone. Well, if your budget is this small, you sponsor whatever tsatsas for every year of your life. Then while you are sponsoring it, maybe you hit the jackpot, you can sponsor bigger ones. What else have you been sponsoring? You have been sponsoring everything, bringing your children, yourself and everybody into samsara deeper and deeper. All the sponsorship you have done in the past with your kids and everybody, if you didn’t meet the dharma, you just sponsor them to go to the three lower realms. Think about it. You should do that.
And when you set up this beautiful altar to Vajrayogini, do the five preliminary practice focused on Her. But she is not Vajrasattva. Do you need a Vajrasattva? No, you don’t need a Vajrasattva statue, She is Vajrasattva. Then you do the ‘35 Confessional Buddhas’. But I am doing ‘35 Confessional Buddhas’, that’s not Vajrayogini. If you do the ‘35 Confessional Buddhas’ it purifies your karma and you are focusing on Vajrayogini. So when you focus on Vajrayogini, when you purify your karma, you will become Vajrayogini. That’s your purpose to achieve Her practice. You have to understand.
So what people should do is, they should set up a shrine for Her and do everything that I have said here to focus on Her. So when they read the Lamrim at home, when they read the 50 Verses of Guru Devotion, when they read the Wheel of Sharp Weapons, they sit in front of her, make prostrations, offerings and read in front of Her as if it is Her practice. The 50 Verses, the Wheel of Sharp Weapons and Lamrim, mind transformation – the Eight Verses of Mind Transformation, all are Vajrayogini’s teachings. They are Vajrayogini in the form of word. They are.
How can you be devoted towards your Lama and not be associated with Vajrayogini? How can the Wheel of Sharp Weapons, realizing the effects of karma, not being Vajrayogini? Of course they are, people think mistakenly, that Vajrayogini’s practice must be Her mantra, Her sadhana, Her ritual, then it is Vajrayogini. No.
So I am spreading Vajrayogini’s practice without getting empowerment. Do you know why? So none of you break your vows. I am helping you. I am helping you connect to Vajrayogini without breaking your vows. Why am I doing that? Because I think She is the best yidam in the whole world. The end. You might think, you said ‘oh you are biased’. I am. Pabongka said it. My guru said it. Lama Yeshe said it. So if I am biased, I have got good support behind me. I didn’t wake up one day and say ‘oh you know what, Vajrayogini is the best yidam’. Vajrayogini is very easy. All of Yamantaka right hand – 16 arms. When you condensed into one meaning it is Vajrayogini’s right arm. All of Yamantaka’s 16 left arms, when you condensed the meaning and what they are holding is condensed into Vajrayogini’s left arm. And I can give you an explanation. It’s all there.
Yamantaka has 16 faces, sorry 9-faces. Vajrayogini with the one-face has the complete meaning of all 9-faces of Yamantaka. Yamantaka with these 16 legs and what He is stepping on and the meaning is condensed into Vajrayogini’s two legs. Oh, definitely. I gave you a beautiful explanation of what her legs are, why they are bend, why they are straight for one.
But not today you know why? For a very simple reason: you guys don’t have Vajrayogini’s initiation. And then I know some people think but that’s not our fault. Yes it is.
So I want the liaisons to promote Vajrayogini and that creates causes for KWPC. Why are we building KWPC? Because we want a tourist place for them to hang out? No. Because we want to promote Vajrayogini, we want a huge Vajrayogini there. Start now.
Do you understand my blog post? So when people say how do I pray to Vajrayogini? I wrote it. Say ‘go to Rinpoche’s blog, his latest post on Vajrayogini, read it. Because I have a few posts on Her, the latest one and it looks just like this. It’s about a picture of Vajrayogini here.
How do you practice? You read the sutras in front of Her. You do the prostrations in front of Her. You do the prayers in front of Her. You direct it to Her. And you do the Wheel of Sharp Weapons in front of Her, dedicate it to Her, focus on Her, praying to Her. Can you or not? Of course you can.
Yes, in the Wheel of Sharp Weapons, they mention Yamantaka. And you know what is the funny thing? Listen to this little sick arrangement. Yamantaka, Vajrayogini and Heruka all reside in Kechara Paradise. Geshe-la told me that. I asked him, ‘what’s the name of the paradise in Yamantaka’. He says ‘Kechara’. I said ‘oh they all hang out together?’ he said ‘why not?’ I said ‘oh’. They reside together for whatever weird reason. That’s real cool.
So we go to Kechara Paradise, you can go down the road and say hello to Yamantaka, visit Heruka and have tea with Vajrayogini.
宗喀巴如何转化成金刚瑜伽母
当你把佛法浓缩起来，它就变成了《菩提道次第广论》，当你再将它进一步的浓缩，它就成为了三主要道。至少我们可以修三主要道，掌控我们的轮回转世。你知道为什么吗?你无需再为你自己操心，我也不用担心你。你是可以掌控好来的。
所以如果我们不能在今世悟道，我们可以做的是掌控我们的轮回转世，同时进行三主要道的修行。如果你好好地修金刚瑜伽母，你就能够掌控你的轮回转世。
在你接受金刚瑜伽母灌顶之前就要开始进修。现在就开始！怎么开始？那就是去遵守你的承诺与戒律，主要是持守你的皈依戒和履行你对上师和同修所做出的承诺。如果你破了戒或没有遵守你的承诺，你将不会为修习金刚瑜伽母法门种下善因。所有的东西都是息息相关的。
遵守你的承诺，凡答应了的事，务必去行动。任何吩咐给你的差事，要勤快开心地去执行。无论你身在何处，任何一个佛法学者都应该持有这样的态度。不要因为有人看着你才去做。
不停地冥想你的上师优良的品质。经常冥想你的上师是如何的改变了你的一生，在遇见你的上师之前你是怎样的一个人，在遇见了你的上师之后你是如何找到了生命的意义，冥想‘如何’、‘怎样’……你的上师提供了许多模范，如果你反复冥想，这是非常强而有力的。你知道为什么吗？因为在你接受了金刚瑜伽母灌顶之后，你可能会看到你的上师是金刚瑜伽母。我们听说过这样的案例。但是如果你常常有负面的思想，对你的上师进行一些负面的冥想，或只当你的上师是一位普通人，你还是可以接受灌顶，但是效用不大。
所以，冥想你的上师良好的品质，想想他为你做了些什么，直至泪水从眼里流下来，每一次都这样，一直到你的泪水不由自主地掉下来，这样你已经准备好接受金刚瑜伽母灌顶了。绝不放弃，绝对不可以。‘我放弃，我不行，我不要，再见’——绝对不可以放弃。如果这么小的事你都可以放弃，你又怎么能够修金刚瑜伽母法门呢？金刚瑜伽母法门比这个要精密得多。如果你现在没有放弃，当你得到金刚瑜伽母灌顶后，你也不会放弃。如果你没有放弃金刚瑜伽母法门，你会修成她的道，就会取得她的成就。
持修《修心八颂》，听听我的开示。你可以在youtube找到相关的视频。重复不断的聆听并且持修。为什么？如果你在心识里培养了《修心八颂》的精神，当你看到金刚瑜伽母的那一刻，就已经做好了持修金刚瑜伽母法门的准备。你要了解，我现在教授给你们的是前行，这是在接受金刚瑜伽母法门前的基本持修。前行不是在接受金刚瑜伽母灌顶之后才持修的。你必须先持修这个，才能够持修金刚瑜伽母、大威德金剛、嘿噜嘎、密集金刚和时轮金刚法门。许多人接受时轮金刚、金刚瑜伽母的灌顶之后才持修前行，这是导致他们放弃、失败的原因；他们没有完成日常仪轨、停止持修，甚至变得懒惰，这都是由于他们没有好好持修前行的缘故。这也就是为什么我非常反对僧人进行公开式的灌顶仪式，这些僧人来进行灌顶，之后就走了。在这里我先道个歉，我并不是对我的上师或任何人不敬，因为他们留下了一群并不知道灌顶是怎么一回事的人。
尝试和每一个人和睦共处，对每个人宽恕。实际一点。阅读《菩提道次第广论》，阅读《利器之轮》。阅读寂天菩萨的《入菩萨行论》、《朗讲》。《朗讲》是讲述心识转化的教诲，是格西切卡瓦的修心法。如果你有疑问，你可以请教大卫，他在这方面很了解。他没有很详细的去学习，也没有在持修，但是他就是会。
跋维谛瓦的《上师五十颂》，你应该去看一看。你应该也鼓励别人去阅读，并好好地去了解它。你怎么知道你已经非常明白与熟悉这些内容了呢？那就是当你在上师面前能维持谨慎态度的时候。如果你能够在上师的面前控制好自己的行为举止，那么逐渐地，你就能够在上师的助手、随行人员、学生，以及所有你所遇见的人面前维持谨慎的态度。这是一个循序渐进的过程。如果你连自己都不能控制，在上师面前翻白眼，你很肯定的也会在别人面前这样做。这不是金刚瑜伽母法门修行者的行为。这是一个接受了金刚瑜伽母灌顶然后将这个传承毁了的人。你知道吗，人们会说‘哦，看这个人，我不要持修了’。你就是这样将这个传承给毁了。
每天坚持持修简单轻松的宗喀巴大师法门。你应该每天持诵宗喀巴大师心咒。金甲衣护法已经告诉过我们，记得吗？我们应该每天都做。所以当有新人、旧人、懒人问：‘我应该每天做些什么？持修什么？冥想什么？’‘宗喀巴法门’。如果他们说‘哦，就这么简单？’‘还有听仁波切的开示，非常有用。听然后持修’。这就是他们每天应做的冥想，如果他们有障碍，那就修持金甲衣护法法门，这样就够了。他们不需要做其他的东西。
然后，宗喀巴大师将会逐渐转化。宗喀巴大师的帽子会转为黑色，变成了头发。宗喀巴大师的脸会变得凶悍，呈现三只眼睛和獠牙。宗喀巴大师击退四魔的成就，将变成金刚瑜伽母的四个獠牙，两颗在上，两颗在下。
宗喀巴大师能透视三界的能力变成金刚瑜伽母的第三只眼睛，宗喀巴大师成功征服他的欲望、执着和性欲的能力，将他的身体由白转成红。宗喀巴大师全然的出离心，将变成了金刚瑜伽母的金刚钺刀。
宗喀巴大师修成了大乐和喜悦；这是一种无法被磨灭的喜悦，它不受因果、情况、环境和地理所控。用来象征他已修成佛陀不变的大乐和喜悦的，是一个装满肠和血的骷髅杯。
宗喀巴大师想让你成就更高的境界，控制你的气和经脉，他的左手将从转法轮手印伸展出去，朝向空中，指向金刚瑜伽母。
宗喀巴大师的慈悲心与菩提心，他对你无限的爱及对众生绝不放弃的誓言，将他原本看着你的脸，变成红色女人的脸，向上望向克切拉天堂。
宗喀巴大师终极的愿望是希望帮助众生，向他们弘法，化身为色身、应化身，成为转世活佛，再次转动法轮，教导众生。如此伟大的爱还有迫切想要帮助你的愿望，变成了金刚瑜伽母的双乳。正由于有了女人的乳房，我们现在才会在这里，会如此健康，因为它富有丰富的维他命和营养素。相同的，金刚瑜伽母的双乳充满了‘空性’、‘菩提心’和‘佛法’。当你在吮吸她的双乳时，它象征了你会成佛。
然后宗喀巴大师教导你何谓舍弃世间八法——他不要任何的赞美。他不要世间八法。他完全舍弃世间八法的成就将转换成秘密金刚，即是金刚瑜伽母的私密处，曝露出来。有哪个女人会曝露自己的私密处到处乱跑? 金刚瑜伽母会！这完全是因为金刚瑜伽母裸露的私密处代表了更高深的东西。
宗喀巴大师想要将你从世间八法和欲望解救出来的愿望，借由一朵美丽、饱满而丰厚的莲花所呈现出来。
宗喀巴大师完全的将无知和憎恨给摧毁，没有了无知，没有了憎恨。他的这个能力，显现成黑拜拉瓦，面朝下，被她美丽红色的脚把它踩着。宗喀巴大师把转换你的欲望化为迈向佛法和悟道的能力，变成拜拉瓦的明妃，红色的杜森玛，面部朝上，被宗喀巴大师踩着。
宗喀巴大师不畏惧魔罗、武器、邪灵、歪念、恶果、阻滞、幽灵、龙众，神的能力，他由于已经悟道而不会被这些众生伤害的能力，转换成围绕在他红色身体旁边的火团。
宗喀巴大师与过去、现在、未来的每一个菩萨合为一体。这些菩萨呈现为密法之王嘿噜嘎。嘿噜嘎呈现为卡挽嘎棒（法杖），宗喀巴大师将卡挽嘎棒（法杖）在他的肩上，抬头望。卡挽嘎棒（法杖）代表了胜乐金刚。胜乐金刚是所有十方佛祖、菩萨和神明的化身。宗喀巴大师集合了这些佛祖，也就是说宗喀巴大师和金刚瑜伽母是一体的。
宗喀巴大师请求你，教导你，邀请你持修六波罗蜜，即布施、持戒、忍辱、精进、禅定及智慧等。他邀请你持修，这个邀请和他修成六波罗蜜的成就，变成了金刚瑜伽母的六件饰品。所以当你在看着金刚瑜伽母时，你就是在看着宗喀巴大师，而当你在看着宗喀巴大师时，你也正在看着金刚瑜伽母。因此我要告诉克切拉所有的人，持修宗喀巴大师法门，它会帮助你将来持修金刚瑜伽母法门。
现在我给你一个很清楚详细的说明，让你知道宗喀巴大师如何转变成金刚瑜伽母。将来当你持修金刚瑜伽母时你说‘师父告诉我只有一个本尊，现在却有两个，宗喀巴大师和金刚瑜伽母’。不，就只是一个。一直都是一个，从来都不是两个。不曾。
宗喀巴大师的黄色帽子如何变成金刚瑜伽母的头发？很简单。同样的意思。宗喀巴大师的金黄色帽子还有帽子的顶端代表了他已经修成到达了最高境界。他变成了金刚瑜伽母的头发因为金刚瑜伽母的头发是蓝黑的直发，有时橙色。金刚瑜伽母没有被碰触到，代表了她已没有任何欲望，也没有在轮回之中。脱离了轮回的人，就已成佛。所以帽子的顶端和金刚瑜伽母笔直的头发是一样意思的。
所以我常常说你如果看清楚佛的身体，如果你懂佛法，你就可以从他们的身上看到佛法。你如果知道他们的身体，你如果知道佛法，他们的身体就是佛法的指引图，非常清楚。
所以，这位和蔼的西藏和尚，诚如释迦牟尼所预言的，在他的有生之年成了佛，成了三界之王。他成立了甘丹寺、色拉寺、哲蚌寺、扎什伦布寺、安多、扎什奇尔、布达拉宫，造就了许多大师和老师例如赤江仁波切、堪殊仁波切、达赖喇嘛。他在后来也指引你持修密续来控制你的气和轮回转世。他的身体慢慢的从一个和蔼的西藏和尚，变成一个凶悍的红色女人。
那你应该做什么呢？每天好好地持修宗喀巴法门，它会带你到金刚瑜伽母法门。你们明白吗？然后有人问‘我没有金刚瑜伽母的心咒，我没有灌顶，我怎么开始？’我不是才告诉过你吗？你们都明白吗？你们都清楚吗？你们都了解吗？你们在脑海里有很清晰的映像吗？大卫已经记得一清二楚了，他回去后会把所有东西写下来，以免忘了，然后他会写在他的部落格。帕丽斯也是一样！
要忠心地跟随你的上师，我在我的贴文中有说过。这并不是为了克切拉还有我，而是为了世界各地的学生们。如果你没有忠心地跟随你的上师，却从这个中心跳到另一个中心，从跟随这个喇嘛到跟随另一个喇嘛：‘哦，那个喇嘛的法座很大，他有4万个学生。这个喇嘛只有10个学生；我要去跟随那个有4万个学生的喇嘛。’愚蠢，愚蠢。因为在甘丹寺，那里有许多简单、平凡的格西在教导我们。他们没有坐在法座上。当他们授课时，他们和其他普通僧人一样的席地而坐，但是在我们的眼中，他们就和坐在法座上的喇嘛一样。请保持忠心。
当你将我所说的一一照着做，接下来你需要做的就是宗喀巴上师法门、金刚萨垛法门、曼达拉、礼拜、水供、35佛忏。我在我的部落格的贴文里有说过。你要做的是，设置一个美丽的金刚瑜伽母坛，越大越好，越漂亮越好。你知道吗，如果你连这个也舍不得，你所修到的也和你所付出的一样少。设置一个美丽的金刚瑜伽母坛是你所能够做的最好的事，把你所有的钱用来装饰美化金刚瑜伽母，供养她，接下来的一个星期，你就可以撒手归西了。这将会是你死之前所做的最好的一件事。如果你把所有的钱储蓄起来，没有设置任何的东西，你不能把钱带走，你也没有累积到任何的功德。设置一个最美丽的金刚瑜伽母坛。无需太急，慢慢把它做好。好好的计划。如果你负担得起最漂亮而且又大的金刚瑜伽母坛，太好了。如果你负担得起这么大的坛，太好了。如果你知道有人经济能力有限但是非常诚恳，赞助他们。别说‘哦，那不是我的，那不是我的’你很愚蠢！你应该把握任何一个可以赞助金刚瑜伽母佛像的机会，赞助上百、上千的数额，越多越好。
每年你的生日，赞助一座金刚瑜伽母像。难道这不算是为你的生命做庆祝吗？拜托！每年你的生日，你做了些什么？我觉得你应该把金刚瑜伽母作为庆祝的高潮，这是一件非常好的事，让别人可以供奉金刚瑜伽母。如果你能负担的金钱数目很小，赞助和你的岁数一样多的擦擦。或许当你在做这个赞助时，你赢得了头奖，那你可以赞助更大的。你这一生还赞助过什么呢？你这之前赞助了所有的东西，把你的孩子、自己还有所有的人带入轮回中，越陷越深。你在过去所赞助的一切，若没有了佛法，就等于是将他们带向下三道。你应该认真地想一想。
当你设置了这个美丽的金刚瑜伽母坛，持修5个前行、古亚喀査，专注在金刚瑜伽母。‘但是她不是金刚萨垛。我需要金刚萨垛吗？’不需要，你不需要金刚萨垛佛像，金刚瑜伽母也是金刚萨垛，愚笨的人。然后你行35佛忏。‘但是我已经在持修35佛忏了呀，这不是金刚瑜伽母’如果你持修35佛忏，它可以帮你消业，你就是在专注持修金刚瑜伽母法门。当你在专注持修金刚瑜伽母法门时，当你在消业时，你就成为了金刚瑜伽母。这就是你持修金刚瑜伽母法门的目的。你必需了解。
所以人们必需做的是，设置金刚瑜伽母坛，照着我所说的去专注持修金刚瑜伽母法门。当他们在家里读《菩提道次第广论》，当他们在读《上师五十颂》，当他们在读《利器之轮》时，他们坐在金刚瑜伽母面前，行礼拜，做供养，在她面前阅读，就好象是在持修她法门一样。《上师五十颂》、《利器之轮》、《菩提道次第广论》、《朗讲》、《修心八颂》，都是金刚瑜伽母的修法。它们是金刚瑜伽母文字形象。他们都是。
忠心的跟随你的上师怎么会和金刚瑜伽母无关呢？修习《利器之轮》，领悟到了因果又怎么可能不是金刚瑜伽母呢？他们当然都是！显然的，一些人有了错误的想法。金刚瑜伽母法门一定是有她自己的心咒，她自己的仪轨，她自己的仪式，那才是金刚瑜伽母法门。错了！我要澄清的就是这些。
我现在是在没有灌顶的情况下散播金刚瑜伽母法门。你们知道这是为什么吗？这样的话，就没有人会破戒。我在帮助你。我帮你在无需破戒的情况下和金刚瑜伽母联系起来。我为什么要这样做呢？因为我觉得金刚瑜伽母是这世上最好的本尊，仅此而已。你或许会说‘哦，你有偏见’。我的确有。帕繃喀仁波切说的。我的上师说的。喇嘛耶喜说的。所以，如果我有偏见，我有许多的支持者，你知道吗？我不是一天早上醒来后对人说‘哦，你知道吗，金刚瑜伽母是最好的本尊。’然后秀月在想，‘那大威德金刚呢？’大威德金刚很棒。它真的很棒。但是你知道吗，试试看冥想9张脸，34只手臂和16只脚，冥想每手在拿着些什么，脚在踩着什么，你知道吗，他每一只脚都踩着一样东西。秀月在多年前接受了一位高僧的大威德金刚灌顶。如果我问她大威德金刚每一只手在拿着什么，她会看着我，然后‘……’是的，这就是她到底花了多少时间在做大威德金刚冥想，大威德金刚，省省吧！金刚瑜伽母法门很简单。当你把金刚瑜伽母的右手结合大威德金刚的16只右手的意思，就是金刚瑜伽母的右手。大威德金刚的16只左手把它们所有的意思和手中所持的物品结合起来，就是金刚瑜伽母的左手。我可以详细为你解释。全部都在里面。
大威德金刚有16张脸，抱歉，是9张脸……他只是爱炫耀！他是个超爱炫耀的家伙……抱歉！金刚瑜伽母，她的一张脸就包含了大威德金刚9张脸的意思。大威德金刚的，哦天啊，16只脚，嗨，请问他怎么走路？你可以想象他去购买一条裤子吗！想一下，他到Levi’s去，‘嗨，你们有适合我的裤子吗？’女售货员会‘唔，你的腰围多少？’‘不再是32了，36’。‘天啊，大卫跟我说是34.’想象一下大威德金刚去买裤子，天啊，如果那个售货员是马来西亚人，他将会晕倒。如果他是新加坡人，他会说，‘待会见。’然后大威德金刚在走路时踩死的动物，哦天啊，我说就当素食者去吧！他还是在踩踏着。我想说的是什么呢？他所有16只脚和他所踩着的东西的意义，全都呈现在金刚瑜伽母的两只脚。当然，我可以给你们很美丽的解释，有关金刚瑜伽母的脚，为什么它们是弯着的，为什么其中一只是直的，另一只是弯的。但是不是今天，你知道为什么吗？非常简单，你们还没有金刚瑜伽母的灌顶。我知道有些人会想，‘但是这不是我的错’。是你的错。是的，有些可恶的人是这样想的。你们之中有些人是蛮可恶的。
我要协调助理协助推广金刚瑜伽母，这将会制造成立克切拉世界和平中心的因。为什么我们要成立克切拉世界和平中心？因为我们要成立一个旅游景点？不是的，是因为我们要推广金刚瑜伽母，我们要一座很大的金刚瑜伽母像。现在就开始。
你了解我在部落格的贴文吗？当人家问，‘我要如何修金刚瑜伽母？’我写过了。就说，‘到仁波切的部落格，阅读他最新有关金刚瑜伽母的贴文，去吧！’。因为我写了几篇有关金刚瑜伽母的贴文，最新的那篇有一张金刚瑜伽母的照片。那是拿汀的金刚瑜伽母，好吗？
你要怎么修呢？在她的面前读经，在她的面前礼拜，在她的面前祷告。对着她做。然后在她的面前读利器之轮，回向给她，专注在她，向她祈祷。可以吗？当然可以。
是的，在《利器之轮》里，他们提及了大威德金刚。大威德金刚，嘿噜嘎和金刚瑜伽母同样都住在克切拉天堂。格西拉告诉我的。我问他，大威德金刚的天堂是哪一个？他说，‘克切拉’。我接着说，‘哦，他们是一伙的吗？’他说，‘有问题吗？’ 金刚瑜伽母白天和嘿噜嘎一起，晚上则跟大威德金刚一起，难怪她那么快活。基于某些怪理由，他们都住在一起。好酷啊！
我们到克切拉天堂去，你可以跟着路往下走，向大威德金刚打个招呼，和嘿噜嘎见个面，然后去跟金刚瑜伽母喝杯茶。
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宗喀巴大师如何摇身一变，化身成为金刚瑜伽母？在这篇文章里，仁波切以很有创意的角度，善巧地向我们解释了佛菩萨无二无别的体性。事实上，相信很多人都一心希望能够得到密续灌顶，却对基础的功课嗤之以鼻。上师叫我们做的种种基础准备，比如依止上师，修持修心八颂，学习三主要道，利器之轮等，我们往往不会在乎，反而还嫌它浪费了自己的时间，却没认真想过基本功夫做得好，以后要修更高深的修持，一切都会简单得多。感谢仁波切深入浅出的讲解。
Thank you Rinpoche for sharing so much information with us on Vajrayogini practice. I didn’t know anything about Vajrajayan practice until I started to come to learn from Rinpoche’s blog. Vajrayogini is such a sacred and powerful practice and Rinpoche is so kind to want to give us this practice. The only thing is we are not ready.
If we want to practice higher tantra practice and gain attainment, we have to be very disciplined and hard working. Rinpoche has given us so many advices in terms of how to prepare ourselves, this is so kind of Rinpoche. Indeed in this degerate time, Vajrayogini is the most powerful practice that can help us to transform our desire into the energy to work towards enlightenment. Rinpoche always says this is the best gift (apart from Dorje Shugden practice) that he can give us.
I think to begin with, we have to develop our faith and trust in our lama and see our lama the same as the Buddha, then we will be able to get the blessings. We have to be able to take the hardship and not give up easily. If we give up easily, it means we are still very self-indulged and want an easy and comfortable life. It also means we will give up whatever practices our teacher gives us, including Vajrayogini practice. Therefore, if we train ourselves not to give up no matter what, then we are one step closer to receiving Vajrayogini practice.
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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Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
Gratitude to Rinpoche for Rinpoche’s kindness and compassion to simplify and explain clearly on Lama Tsongkhapa transforms to Vajrayogini. This reminds me the importance of having a qualified guru with pure lineage. Without this teaching from Rinpoche, I personally believe that I may not able to find the details and understand easily how Lama Tsongkhapa transforms to Vajrayogini through book or website.
Rinpoche mentioned clearly that Lama Tsongkhapa and Vajrayogini are one. This means Rinpoche taught us about Lama Tsongkhapa practice and if we follow it diligently, transform our mind through learning and practice dharma sincerely, we may able to receive Vajrayogini’s empowerment and see our guru as Vajrayogini one day. Rinpoche has planned for this from the beginning and with Rinpoche’s compassion and skillfull means to help us by assigning the works or practice that actually to lead us towards liberation from suffering and ultimate path of enlightenment.
Thank you Rinpoche for this beautiful and profound teaching. May Rinpoche has stable health and long life and continue to turn the dharma wheel for the benefit of all sentient beings in the Ten Directions.
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.
All sentient beings have the Buddhahood in them. Given the right condition (i.e. 8 Perfections, 10 Endowments and meeting the right GURU) one can gain enlightenment. Rinpoche mentioned here that the best anyone can do if not enlightenment for now, is to gain mastery over taking rebirth coupled with developing the Three Principle Paths. Determining one’s next rebirth is possible if one practice the sacred Vajrayogini Tantra thoroughly.
Because Vajrayogini practice is a tantra practice, we have to prepare ourselves diligently before we receive the initiation. We shall start by holding our vows and promise well, always contemplate the good qualities of our lama, practice Guru Yoga, 8 Verses of Mind Transformation, be forgiving & get along with everyone if possible, study Lam Rim, Wheel of Sharp Weapons, 50 Verses of Guru Devotion, and Bodhisattvacharyavatara (by Shantideva).
Be committed, be loyal to our Guru, transform ourselves, control ourselves. Practice Vajrasattva, mandala, prostration, water offerings, 35 Confessional Buddhas. Set up a beautiful Vajrayogini shrine and channel all our practice towards her. When we do our commitment well, and when the Guru is pleased with us, we may be able to receive the initiation. When we free ourselves from this ocean of suffering, our Guru will not have to be worried about us anymore.
Thank you Rinpoche for your great kindness in sharing this teaching with us. I hope all of us have the merits to receive Vajrayogini initiation one day.
Humbly, my head to Rinpoche’s lotus feet,
Stella Cheang
Another guy who is prancing around in my clothes as I remain but a skeleton locked in the closet? I tire of this masquerade. I need my clothes.
Thank you for this post Rinpoche. Lama Tsongkhapa turning into Vajrayogini doesn’t mean he’s a drag queen (not that there’s anything wrong about that). It means that the enlightened mind is the same in essence but in manifestation and method, it takes on different forms. This is much like pouring a cup of water into a mug; the exterior looks different but inside, the contents have not changed.
It also means that if Tsongkhapa turns into Vajrayogini, then when we practise and rely on Tsongkhapa well, we are without knowing training to receive Vajrayogini. It’s a double benefit – relying on Tsongkhapa without breaking our commitments leads us to accumulate the vast amount of merit needed to support our tantric practice, and it becomes training for us to hold the higher commitments associated with Vajrayogini’s practice.
To me this makes sense because it means the dropout rate for Vajrayogini practitioners is lower if this is the path that’s followed. It’s like someone who tries to go from primary school straight to college, versus someone who goes from high school to college. The dropout rate for the former scenario will be much higher than the dropout rate for the latter scenario, where high school kids have mastered the skills and gained the knowledge necessary to ensure a higher rate of success at college.
Actually, the whole path beyond Tsongkhapa continues to be the essence of the Lamrim too because there is nothing about Vajrayogini’s practice that isn’t about the Three Principal Paths. That and order to get there, it’s a graduated path (i.e. the Lamrim) which you are guided along by your teacher.
So for me, Tsongkhapa turning into Vajrayogini also means that sutra and tantra are actually indivisible, and that when you become an initiate into Vajrayogini’s practice, you are automatically and still practising the essence of Tsongkhapa. That just because you were initiated into Vajrayogini’s mandala, does not mean you’ve abandoned the sutric method.
I just have one more comment to make, and that’s on the contemplation of the positive qualities of the teacher to the point overwhelming gratitude brings tears to your eyes. Some people may find that extreme but understanding the subtleties of tantra and the risks of breaking the commitments, it makes perfect sense. When it comes to riding a bike, you can’t run a BMX race with training wheels on, and when you’re learning how to use the bike five minutes before the race starts. You will never get anywhere. Taking off the training wheels and learning about the bike you’re on months before the race, so you can ride hard and fast is accomplishing unshakable guru devotion by the time you receive initiation.
Thank you Rinpoche for reminding us the importance of holding our commitments and vow. Reminding us that our actions would always lead to other causes, just like when we break our vow or commitment, we will create the cause to not get Vajrayogini.
Through the video, I understand how important it is for us to be preparing our minds before we even can receive the initiation for Vajrayogini. All the preparation work we have to train our mind like integrity, respecting and fully believing that our Lama is indeed a living Buddha in front of us (not just by our speech, but with our full mind and heart), the Eight Verses of Though Transformation.
I understand that mind transformation is a gradual process and that we need to take baby steps, one at a time. When we rush and do not see the results, that is when it backfires and we would quit due to the lack of mind transformation.
Thank you Rinpoche for the in-depth explanation of how each representation on Tsongkhapa would transform to the representation of Vajrayogni and what each representation mean. I find it really exciting that similar meanings would be shown in different representations and yet, the meaning of it still conveys through.
I really like the point that if we really know the dharma, we would be able to see the dharma through the Buddha’s body or even from high lama’s body. Allowing the body as a map to teach and help navigate all sentient beings out of samsara.
I agree with what Rinpoche said about having one lama, and one centre. The reason to it is because I would feel sometimes confused when listening to other lamas’ teachings as the things may not be necessarily applicable to me or even confuses with what Rinpoche has previously mentioned.
I would also not be a cheapskate anymore, as like what Rinpoche said, if we are going to be a cheapskate about our shrine and spirituality path, we will be a cheapskate on our own attainments as well. I will definitely remember this well and not be a cheapskate any more..
Thank you Rinpoche for constantly reminding us that we are the ones that would create the cause of things, we should never sit back, relax and wait for things to drop upon us. We have to fight to it and work for it.
It is truly through the kindness of our lamas we can to get practices and to know of all the fabulous tantric practices. May we all have the good fortune to practice so that we can benefit others too. The example given by Rinpoche shows that all Buddhas are one.
As I was completing my Tsongkhapa retreat of 10000 Migtsema mantras 3 weeks ago, I was sitting in front of my altar rejoicing over the fact that I was also creating causes in the future to receive Vajrayogini’s practice in this retreat as, Lama Tsongkapa and Vajrayogini are one.
Thank you Rinpoche for your immense kindness to create so many ways and opportunities for us to reach Enlightenment quickly !I am eternally grateful ! With folded hands !
This is the second time I am reading this post and I thank Rinpoche very much for “decoding” the Dharma for us. Letting me see how straightforward the path is if I do not let my mind complicate things with excuses and expectations.
I have heard that the various methods, deities, paths, styles of delivery etc. are all created by the kind Buddhas and Gurus to lead us to one final destination. However, in today’s fast pace society, we love variety: thinking the more alternatives we take, the more chances we have to gain spiritual attainments.
From Rinpoche’s teaching, I gather that it is very important to practice and master one method first and expand from there. Additionally, there is no need to have QUANTITATIVE knowledge if the quality of learning is not there.
Rinpoche has been very skillful and kind to have gifted all Kecharians and the millions of visitors of this blog access to the Guru Yoga of Lama Tsongkapa so that we have a short, simple and all encompassing practice that we can train ourselves for further spiritual practices.
Thank you Rinpoche for your kindness to share this profound teaching with us. I am doing the Tsongkhapa practices now. I hope I can be persistent and do it well every day.
I am learning to practice the Eight Verses of Thought Transformation as well as the 50 verses of Guru devotion. I hope I can overcome all the obstacles and hindrances and able to go all the ways as taught by Rinpoche. Thank you Rinpoche.
Listening to the transformation process of how Tsongkhapa turns into Vajrayogini is amazing. It’s like a man turning into a werewolf only Tsongkhapa turning into Vajrayogini, Which is much better than a wolf-man.
Also sponsoring Buddhas and why we should do that and WHO we should do that for is nice. Sponsor Buddhas for people who are less fortunate, as long as they are sincere. Don’t be afraid to help someone, the merits we gain are significant…
lol @ the last few minutes of this video… & i like and am going to steal Your idea to sponsor a Dharma Statue or TsaTsa for somebody every year on my birthday!
[…] TRANSCRIPT – How Lama Tsongkhapa transform to Vajrayogini […]
By doing our practice of mind transformation and doing our aspiration prayers in front of the sacred VajraYogini and most of all keeping our Guru Devotion, we create the cause to be empowered into Her most beneficial practice and attain Her qualities to benefit all sentient beings.
I aspire to!
Thanks Rinpoche!
With Folded hands!
所有的证悟者都是一样的，祂们只不过是代表了佛菩萨个别神圣特质的具体显现。相信都是为了方便我们能更专注地修持。如果无法应付太多复杂的法门，不妨一门深入，成就的几率也比较大。
仁波切为我们讲解宗喀巴大师如何变成金刚瑜伽母，全然是出于慈悲。他也知道就凭我们这份能耐，许多人今世根本没机会修持金刚瑜伽母。这份观想法就是一种善巧方便，为我们种下日后接受金刚瑜伽母法门的善因。
感恩！
感谢仁波切总是能读懂我们的心思，知道我们总是喜新厌旧，总是喜欢寻找更厉害的法门，喜欢一步登天，所以仁波切给了我们这个庄严的开示
持修不需要太复杂。只要一致修持宗喀巴大师修行法那就可以越来越靠近证悟了。
Inspiring teaching! Though I cannot do it at present lifetime, I rejoice in those who could!
谢谢仁波切分享宗喀巴如何转化成金刚瑜伽母。真的很幸运能够认识金刚瑜伽母，修金刚瑜伽母，就能够掌控你的轮回转世，但是在修金刚瑜伽母之前一定要修遵守你的承诺与戒律和实行《修心八颂》的教诲，要不然也是白费力气。我也希望有一天我能修金刚瑜伽母。
Through this teaching, it is very clear that before one can wish for higher teachings and practices, one should actually start practicing the prelims and not wait for when one have receive the tantras then only they practice.
We’re actually very fortunate to have Rinpoche explain and tell us the proper way to receive inititations because I have heard so many people all around the world who receives initiations of sorts yet the do not do any commitments, any tsog, they don’t even know the Boddhisattva vows! Can you beat that. That is why we are so lucky to have a Lama that tells us the truth and to prepare us proper so that when we do one day have the merits to receive the sacred Tantras like the supreme Vajrayogini, we would have been trained, ready and firm in committing to the practice.
What’s the point of receiving initiation if you do not want attainments??? Might as well not receive it because it can be dangerous when you have no idea what you receive and committed to, likened to giving a child a car key and asking him to go drive it. Surely he will get himself in to an accident.
This last point strikes me most… you do not need to get Vajrayogini to practice her, you can do it now with Lama Tsongkhapa’s practice, they are one… it is all up to one’s perspective and practice really.
This is such a great and mind blowing teaching, thank you Rinpoche.
All Buddhas have the same enlightened nature. But for normal lay people like us, before we have the opportunity to practice tantra, we need to go through sutric training first. And Rinpoche has kindly bridged this two together so that we can have a better understand of the practices we are doing now. At the same time, Rinpoche also taught us how to start making connection with the highest female tantric deity, Vajrayogini.
Dear Rinpoche, thanks for always showing wisdom, compassion and skilfull means to all of us.
8 Dec is Lama Tsongkhapa Day, so i though i have to at least go through the related info inside the blog, and finally unexpected powerful and wonderful sharing of Lama Tsonghapa and Vajrayogini come into an detailed miracle picture. Thank you.
tulku i believe this is true and as equally i believe there are people who are as equal teachers from low land who speak equal truth
is this true
[…] Transcript: How Lama Tsongkhapa transforms to Vajrayogini […]
Buddhism believes in start everything from small to create the cause, discipline ourselves, hold our vows and commitments well before we were awarded a “big assignment” or get any initiations.
To accomplish small assignment well, with integrity and sincerity is the preliminary test before we get anything big or more important. In order to gain bigger success, higher training, we have to first pass the smaller tests.
There’s no great thing to accomplish in life, but only to put in great effort in doing small matter and make it a success.
Rinpoche has always said that Vajrayogini is the perfect practice for this degenerate age. I superficially understood this statement as meaning: She is the perfect practice as Vajrayogini uses desire to obtain attainments and enlightenment. Rinpoche’s teaching in this post further illustrates Vajrayogini’s perfect match to our time as we can practice daily and move towards receiving her practice without the risk of breaking our vows which is the high tendency of today’s practitioners. How skilful and compassionate the Buddhas and our Guru’s are!
It is awesome to visualize how Lama Tsongkapa is actually Vajrayogini. It is most amazing that practicing Lama Tsongkapa’s Guru Yoga daily is actually the same as practicing Vajrayogini everyday. Thus, everyday and every moment we have the chance to create and build the foundation and path to control our death and rebirth. Contrary to what we think, this tool is readily available in our hands NOW.
In many ways, this strategy is applied by Rinpoche in Kechara. Rinpoche created a comprehensive website, a content-rich blog, an interactive FB and Kechara’s 14 departments for us to kill two birds with one stone: We get to engage in activities that we are familiar with and interested in while collecting the merits required for our Dharma learning and growth. For example, IT freaks get a chance to indulge in the virtual world as their virtual personality while working to create valuable blog contents that benefits others. This relates directly to Rinpoche sharing in the post titled Cosmic Tantra: when working for the Dharma sincerely, we are engaging in acts that equal to preliminary practices such as 100,000 light offerings or prostrations.
Thank you again Rinpoche for this valuably informative post on the most perfect Yidam and practice of our time.
thank you rinpoche for shering wonderful teaching .
Thank you Rinpoche for this valuable lesson in primarily preparation towards Vajrayogini initiation .Your explanation is clear and I could visualize it as it was mention. I hope that I would have the merit to receive it in time to come.The biggest challenge would be to discipline one self through determination and keeping the vows to our self and to our dear Guru.
The teaching was so powerful and inspirational. I am so motivated and inspired to develop and build a strong foundation before moving up for a higher teaching and practice. Thank you thank you Rinpoche for helping us connect to Vajrayogini without breaking our vows. I will download the file and put it on my phone to listen to it over and over again!
It has been pointed out to us that Lama Tsongkhapa’s great compassion and love for us and ability to bring us to higher states of mind and attainments, is represented in the way that Vajrayogini’s head is tilted upwards, looking towards the sky. It is a sign that by her practice, she will bring us to Kechara Paradise. Hence, we must now start to engage in creating the powerful affinity with her by engaging in the preliminary practices if not for enlightement for now, is to gain mastery over taking rebirth at least. By starting now and do what Rinpoche has directed us to do in his latest post Blog, then, we will be ready to practise her sacred Tantra and reap the results much quicker as Rinpoche advised, ” Don’t waste time and procrastinate due to excuses that arise from empty reasonings.” Thank you, Rinpoche for your deep concern.
Wow, Rinpoche explained to us clearly. The powerful practice on Tantric deities Vajrayogini. I heard so much about Vajrayogi can help us to put down our ego, desire quickly and free from attachment. Thank you Rinpoche for creating the cause for us to meet the queen 😉
By seeing Pastor Ngeow and Paul’s comment, I really wish to visit Nepal one day.
This is a very detailed explanation on Vajrayogini’s iconography and how she is one with Lama Tsongkhapa. Thank you so much Rinpoche for preparing us for tantric practices. All this while you have been training us to not break our vows and to always keep our word of honor. You are also showing us guru devotion by your devotions to your gurus. These are all some of the important traits we must have in us if we aspire to have Vajrayogini’s initiation. How compassionate you are for guiding us to achieve her sacred practice which will lead us out of samsara.
I love the tantric deity such as Vajrayogini. I have visited Kathmandu several times and have the fortunate to pay respect to the sacred Vajrayogini shrine/chapel, It has been a wonderful experience!
must read “Vajrayogini and Other Sacred Power Places in Nepal”
http://www.kechara.com/publications/e-books/catalogue/vajrayogini-and-other-sacred-power-places-in-nepal/
a very good explanation of the transformantion procedure very hard when reading this to not do the visualisations but will be fowwing the advice given in this article for the benifit of all sentient beings
Very true. How can we do more if we can’t even practise what we are asked to do now. Such as daily pray. I dare not ask more questions to Rinpoche because there are tons of teachings I haven’t read / studied/ recited. There are answers all over the blog or books but we haven’t seen it. Yet we are greedy to request more teaching from Rinpoche. I dare not. I am shamed not to study as much as I should. No excuse. I just have to read more from today.
Christine
很欢喜看了这个神圣金刚瑜伽母的故事和感谢rinpoche与我们分享这个法门，好让我们多了解，明白什么是金刚瑜伽母的法门和金刚瑜伽母结善缘。
Everything has become clearer and more meaningful now. Thank you for this teaching on the importance of being firmly grounded in the basic trainings.
Very powerful and profound teaching by Rinpoche, in order to receive Vajrayogi’s enpowerment we need to discipline ourselves by doing our home work diligently that’s to hold our commitments/vows well,do our daily sadhana, practice guru devotion and 8 verses of thought transformation and the 5 preliminaries.Thank you Rinpoche for such a detail explanation.
Dear Rinpoche for Your kindness. Even though we are not qualified to receive Vajrayogini yet, but Rinpoche always teach us and help us to make connection with Vajrayogini.
From Rinpoche’s teaching, I understand that to be able to receive higher practice/Vajrayogini practice, we should:
1. Hold our commitments/vows very well. Do what we have promise all the way, especially the instructions/assignment that ones Guru has given.
2. See our Guru as a Buddha. Contemplate the good qualities of our Guru. If not, we will see our Guru as a ordinary person and even if we get initiation from our Guru, we wouldn’t get the real benefits.
3. We have to purify all the bad karmas we have and do preliminary practices. Do Vajrasattva and 35 Confessional Buddhas, practice water offering, mandala offering, prostration retreat, butterlamp offering and etc.
And like what Rinpoche said in this teaching, we should also practice/study Eight Verses of Thought Transformation,Lamrim, the Wheel of Sharp Weapons, 50 Verses of Guru Devotion and Bodhisattvacharyavatara by Shantideva.
We can gain attainment only from listening to our Guru instructions and do it well no matter how hard and how the situation is. Thank you Rinpoche for always make things easier and simple for us. We shouldn’t have so much of excuse for not doing this or that.
Dear Rinpoche,
Start from today i need to make over again, change my attitude. I want to receive Vajrayogini teaching.
I want to throw away all the poison , and keep Samaya clean with Rinpoche.
I want to meet Rinpoche And Dharma again & again. because i see everyday how the people live without dharma.
I dont want go back to my previous life without it.
我们很幸运，仁波切与我们分享这个强大的教学。真的令人难以置信，我们也有机会看道这么神圣的金刚瑜伽母法门
我们的上师总是慈悲的提醒我们，向我们展示了最简单的方法，让我们以最简单的方式去明白金刚瑜伽母有很多象征意义。我们大家就向大威德金刚和金刚瑜伽母结个缘吧。
Thank you Rinpoche for the wonderful and powerful teachings. I am very fortunate and grateful that Rinpoche shared this powerful teaching and preparing us for it. May we have the merits to receive her initiation from Rinpoche in the near future.
Thank you Rinpoche for the wonderful teaching. Its incredible! How something so sacred can be taught to us monsters. Rinpoche always talk about Vajrayogini so that we may have the karma to be able to practice her if not in this life but in lives to come. How wonderful! Rinpoche always think of ways to give her teachings no matter when or where. This show Rinpoche’s love and care for us all the time and only wish for the best and happiness for us always. May we have the merits to receive the teachings from Rinpoche always!
To built a high rise building, if we do not have a strong base, how we can built it? a high building without a strong foundation, it will collapse in a glimpse.
Vajrayogini practice is the top floor of the building, before going up to the top floor, we have to go from ground floor, there is no short cut way up to the top.
Making tea offering to Vajrayogini is also very important, because we can create affinity with her and her practice. There are more benefits for making tea offering to Vajrayogini.
Please refer to:
http://blog.tsemtulku.com/tsem-tulku-rinpoche/buddhas-dharma/tea-offering-to-vajrayogini-for-the-1st-time.html
To understand more and learn the steps on making the offering. Yes, we can’t bring our material wealth with us at time of death, so why keep the money whereby we can actually use it in a better way, that is make offering to Vajrayogini, beautify Vajrayogini.
Everything in this world has a price, so do enlightenment, enlightenment ain’t no cheap, we got to pay for many lifetimes until we achieve enlightenment. Therefore, before we get enlightened, we have to make sure we can come back next life to continue this practice. To be able t come back, we have to hold our commitment well, do our sadhana daily and follow the steps that is stated above.
Thank you, Rinpoche, for this detailed explanation of the multi-faceted link between Lama Tsongkhapa and Vajrayogini.
First of all, if we study and practice Lama Tsongkhapa’s Three Principle Paths it will lead us to controlled rebirths; and so will the practice of the sacred Vajrayogini’s Tantra.(If we cannot gain Enlightenment, we must at least work towards attaining controlled rebirths).
Then again, Vajrayogini and Lama Tsongkhapa are one. Rinpoche shows us how Lama Tsongkhapa transforms into Vajrayogini, symbol by symbol.
However,first and foremost, it is essential that we do a simple practice well. We should do our daily Guru Yoga and Migtsema well, following Rinpoche’s teachings on them.This will lead us to Vajrayogini and Her practice.
There are two sets of preliminary practices(before we ‘qualify’ to receive any practice of Vajrayogini) which we should start on immediately, if we have not done so already. One set includes the practice of holding our vows and commitments well, practicing strong and unwavering Guru Devotion, practicing Mind Transformation(Lojong) in accordance with the 8 Verses of Thought Transformation(practicing getting on with people as much as possible and be forgiving), studying: the Lamrim, 50 Verse of Guru Devotion by Asvagosha, the Wheel of Sharp Weapons, Shantideva’s Bodhisattvacharyavatra. The other set of preliminary practices includes Prostrations, Vajrasattva, ‘the Thirty-Five Confessional Buddhas’, water offerings and offering the Mandala.Dharma work is also an alternative to the second set of preliminaries.
It would be best to set up a shrine to Vajrayogini and do our prayers and all these preliminary practices before Her shrine.
Dear His Eminence Tsem Tulku Rinpoche,I have start my preliminary practice for a long time ago.I will report after I finish the amount that I promised Rinpoche before.Thank you Rinpoche for such a great teaching.
I really hope that one day got someone will sponsor me a sacred Vajra Yogini statue for me to have her shrine at home.
Rinpoche shared a very detailed and powerful teaching. Our guru always remind us and show us the simplest way to prepare ourselves for higher teaching and practice. Whenever Rinpoche gave us certain tasks, he always has a reason behind it. I remembered during Wesak Day this year, Rinpoche gave oral transmission for Migsetma and Manjuhsuri mantra. Our guru explained and guided us how to do this in our daily saddhana. This is my first promise to guru after refuge. The easiest way to prepare ourselves really start from us by holding to our vows and promises, daily saddhana, daily practices and etc. Rinpoche is making everything simple and easy for us so that we are prepared. Have faith in our guru and never give up.
Thank you Rinpoche. Please take good care.
Thanks Rinpoche for the explanation.
There are always bigger reasons of what Rinpoche does, behind what we understand. Of course the reasons are to benefit more beings or in another level which we might not understand at that moment.
Rinpoche always advises us to do Lama Tsongkhapa practice and do the Guru Yoga as daily Sadhana. Some people might perceive they know more and seeking for “higher” practice. For me I think, anything that our Guru asks us to do, no matter in public or personally, it’s the “highest” pratice, that when we do it, it brings the best benefits to us.
Here Rinpoche reveals Tsongkhapa practice is closely related to the scared Tantric practice which Rinpoche would like most of us can gain one day. How compassionate Rinpoche is.
Because of our ignorance and negative karma, we might not see what Buddha path has Rinpoche “customized” to us; but we must have strong faith to our Guru and follow the instructions all the way.
Thank you Rinpoche so much for always giving best advices to us. I apologize for being ignorance and not being there when Rinpoche instructed. May I eliminate all the bad habits, may I always put Rinpoche’s advises and Dharma works as first place in my life. _/\_
I read this article on Monday, Tuesday and today. I read so many times because I feel this is important to me until I get fully understand. I noted that our daily sadhana would be meaningful when I fully understand this article. And we would not give up of any of our practice such like guru devotion, practice of the 8 verses of thoughts of transformation and so on, because it is a must for us to meet Vajrayogini.
Rinpoche’s teaching is always my source of courage and perseverance to go on my practice. Thank you Rinpoche
What a beautiful explanation and it goes to show that all Buddhas are of the same nature and so they are all equal. Hence, yidam practices of the lower Tantras (Lama Tsongkhapa) are equal to that of the highest Tantra (Vajrayogini).
What’s different is the presentation of the practice called Sadhana and the level of our mind so we are trained towards practicing higher methods. To practice the higher methods like Vajrayogini requires preparation from our side – accumulation of lots of merits, purification of negative habituations and karma along with the stabilisation of the mind. Therefore, Rinpoche would only give it to a select few students that make it towards the end.
Dear Rinpoche and translation team for sharing this powerful practice in detail to us. Rinpoche always very kind and choose the best practice for us in early stage to prepare for this powerful practice.
However there are many symbolic within Vajrayogini, all are very meaningful and interesting. Hopefully all Kecharian will able go to Kechara Paradise, go down the road and say hello to Yamantaka, visit Heruka and have tea with Vajrayogini.
Thanks Rinpoche to remind us also that our base must be built up strongly first before receive the initiation.
Wow. What a powerful teaching. Now we know all the prayers, mantras, prostration, Lamrim recitations and offering we made to and in front on Lama Tsongkhapa is also to Vajrayogini for they are one. Thank Rinpoche for this reminder. I will do the practices as I am told.
Thank you, Rinpoche, for giving us such a detailed explanation and preparing us for the powerful practice of Vajrayogini. May we have the merits to receive HER initiation from Rinpoche in the near future.
We are very fortunate that Rinpoche shared with us this powerful teaching .
Many of the symbolisms, if not explained by high masters, would have been easily misrepresented or misunderstood by ordinary people. This is also why conventional society tends to look upon Vajrayana Buddhism with colored view.
However, as taught in the Lamrim and Rinpoche, students MUST first be well grounded in the Sutric teachings, develop altruistic motivation and have the correct view of Wisdom teaching before higher Tantra can be given.
Thank you, Rinpoche.
https://www.google.com.tr/webhp?sourceid=chrome-instant&ix=h9&ie=UTF-8#hl=tr&sclient=psy-ab&q=spot+e%C5%9Fya+ikincielesyaalanlar.net&oq=spot+e%C5%9Fya+ikincielesyaalanlar.net&aq=f&aqi=&aql=&gs_l=serp.3…91705.103845.0.104043.46.34.12.0.0.0.308.6887.0j14j19j1.34.0…0.0.CjU7EeMrtrg&pbx=1&bav=on.2,or.r_gc.r_pw.r_cp.r_qf.,cf.osb&fp=3a177ced47625633&biw=1366&bih=667&ix=h9
Thank you Rinpoche for the details explaination to us. Wonderful.. we can start our prayer with a simple and safe way to collect merits for ourselve.
May your eminence please do a divination for me and my family and pets etc. Our names are. myself Linda Ortolano, my husband Giorgio Ortolano, Alba Rosa Guerrieri, Silvia Ortolano, my mother Julia Chan,my father michael chan My sisters and family, and my aunts,
Bernadette Leung, Antonia Leung, Teresa Leung, Please help.
oh my god. I didn’t realise there is such a detailed transcript of Rinpoche’s teachings on how lama tsongkhapa transforms to vajrayogini. oh my god.
Dear rinpoche, thank you very much for your kindness to share such a wonderful teaching with us. Thank you. Thank you very much.