Tsarchen Losal Gyatso: Lineage Holder of Vajrayogini’s Tantra
Tsarchen Losal Gyatso (1502 – 1566 CE) was a famous master and the founder of the Tsarpa lineage of the Sakya tradition centred at Dar Drangmoche Monastery in the central Tsang province of Tibet.
Tsarchen Losal Gyatso
The great Tsarchen Losal Gyatso is the 21st lineage holder of the Vajrayogini tantric tradition stemming from the Mahasiddha Naropa himself. In fact, by engaging in Vajrayogini as his main practice, Tsarchen Losal Gyatso gained high realisations and went on to have several important visionary experiences associated with her. Due to his high realisations, Tsarchen also beheld pure visions of Padmasambhava, Vajrayogini, Chakrasamvara, Kalachakra, Yamantaka, other tantric deities and masters.
Although a fully ordained monk, Tsarchen Losal Gyatso did not live in a monastery. He spent his life as an itinerant monk, travelling from place to place with his disciples performing great deeds, giving many teachings and benefiting all whom he encountered. In his autobiography, Celebration of the Cuckoo, he writes,
“If I resorted to the nectar of being a wandering ascetic myself, a great change would most likely occur in the essence of mind within.”
His Holiness the 10th incarnation of the Panchen Lama
As a young monk, an illness drove the youthful 17-year-old Tsarchen Losal Gyatso in search of the great meditator and healer, Lord Kunpang Doringpa. At the time he suffered from an inflammatory illness that affected his leg. During his search, he received a series of prophetic dreams from his Dharma protector that his illness would linger on for a few more years before he would be healed. Therefore, he returned to his monastery of Tashi Lhunpo, where he followed the monastic curriculum. He had been ordained by His Holiness the 1st Dalai Lama Gendun Drub and entered Tashi Lhunpo, a monastery founded by the Dalai Lama himself. Later, Tashi Lhunpo monastery was offered to the 4th Panchen Lama by the 5th Dalai Lama and became the main seat of the Panchen Lama line of incarnations.
Early one morning, he was in the monastery courtyard where there was a well, when he chanced upon the curious sight of a lady with shimmering eyebrows and facial hair. “Lord Doringpa requires your presence at Khau immediately,” she said and added, “This is his gift for you.” She then passed to him a small Tibetan pecha manuscript wrapped in cloth before vanishing. The manuscript contained instructions on the three forms of Kechari or Vajrayogini.
Tashi Lhunpo Monastery was founded by the first Dalai Lama, Gyalwa Gendun Drub. Later, Tashi Lhunpo monastery was offered to the 4th Panchen Lama and became the main seat of the Panchen Lama line of incarnations.
It was not long before a sealed letter from the master Doringpa arrived, containing a letter of invitation, “It would be good for you to receive the ripening and liberating oral instructions of Vajrayana. Please come to me.” Upon reading the master’s letter, Tsarchen was overcome with great devotion. He made immediate preparations to travel to the master’s hermitage of Khau Drakzong, near Sakya Monastery.
Tsarchen Losel Gyatso arrived at the hermitage and was granted audience with the master Doringpa. It was there that he recounted his strange meeting with the lady at Tashi Lhunpo and showed Doringpa the Vajrayogini text as proof of his encounter. In response, the master just laughed and exclaimed, “Oh my! Looks like Kechari went to fetch you. This book contains the Vajrayogini cycle of teachings. Please place it on the book shelves for now.” When Tsarchen was about to place the text, he saw that in the middle of the pile of books was an empty space that was about the size of the Vajrayogini text in his hands. He slipped the book back into place and it fit perfectly. He realised the book was originally from this shelf and felt great faith arise in him. It was apparent that Vajrayogini had appeared to him in order to lead him to this great teacher.
Khau Drakzong hermitage is the seat of the master Kunpang Doringpa.
Tsarchen remained with Doringpa at his retreat hermitage for the next six years. While there he received teachings and rare transmissions from the Sakya tradition and also the complete cycle of the Shangpa Kagyu teachings. This is because Doringpa was also a disciple of the famous Shangpa yogin Tangtong Gyalpo (1361 – 1485). Lord Doringpa taught Tsarchen the entire Lamdre teachings (or the Path and the Result), the 13 Golden Dharmas of Sakya, the secret transmissions of various Dharma protectors, and many other profound teachings. What is notable is that the main teachings Tsarchen received were given personally and in private, while on walks and while they had tea together.
It was clear that Tsarchen was being groomed to be Doringpa’s successor and the master of a special lineage of teachings called Lobshé or Explication for Disciples. Of the time spent with his master, he wrote, “After meeting the great venerable lord Doringpa and receiving this Precious Teaching, I’ve had a deeply rooted certainty, with no yearning or hunger for any other master and oral instruction for achieving enlightenment.”
Lord Doringpa entered clear light in 1524 and soon after Tsarchen entered the service of the patriarch of the Khon family, Dakchen Ngagi Wangchuk as an attendant and traveled to the central province of U. He served as an attendant for around eight years and during this period, Tsarchen studied with 63 masters of all traditions. Not only did he receive teachings, he also engaged in extended retreats while traveling through the central regions of U and Tsang.
He once said that,
“Basically, there are no mantras of the new and old traditions of secret mantra that I have not recited according to the specifics of propitiation. Of them, the mantra of the protector (Mahakala) has the greatest power. As I recite the mantra, fire is actually blazing around my mala.”
Then in 1534, he became the abbot of Tupten Gepel Monastery in upper Mangkar, the valley of his birth. It was at this monastery that he gave various teachings, entered retreat, and composed important written works, including the biography of his master Kunpang Doringpa at the request of dakinis that entered his dreams.
The ruins of Tupten Gepel Monastery in upper Mangkar
In 1539, Tsarchen travelled eastward with several mendicant monks into U province. This would be his third journey to the province and he would remain there for two years. The vivid autobiographical account in Song of the Road describes a period of rest on his journey that began at his hermitage of Tupten Gepel in Tsang and ended at Kyetsal Monastery on the southern border of U.
The Fifth Dalai Lama (1617–82) praises Tsarchen’s written work by saying it is composed of “superb words and meaning, blazing with the light of majestic blessings,” and eloquently says it is, “Styled in finely alternating verse and prose, were Sarasvati to have manifested in his throat and spoken, what more could she have said than that?”
Tsarchen relied on Saraswati or Yangchenma during his retreat and attained great eloquence.
A year or so before he departed for U, Tsarchen entered into a retreat meditating on Saraswati, the goddess of fine arts. While he was in retreat, a rain of white flowers fell, he heard the melodious strumming of Saraswati’s lute, and finally beheld her face and received a word of prophecy. Saraswati had bestowed on him an incredible gift of extraordinary eloquence. Thereafter, whatever he wrote naturally came forth as poetry. Tsarchen’s journal can be read as a mixture of prose and verse poetry of such beauty and sophistication that its meaning is simply lost in translation.
On his travels throughout Tibet, Tsarchen rode on horseback because of his bad leg while his students walked on foot, and they carried small white tents on their backs that they used to sleep in while they travelled. Even though he was only 38 years old at the time, Tsarchen was already proficient in the tantric systems of the Nyingma, Sakya, Kagyu and Shangpa traditions. During the trip, he gave various Sakya and Nyingma initiations and transmissions to others, and although he was incredibly learned himself and held numerous lineages, he continued to seek many other teachings.
While travelling north of the Mangkar region, one of Tsarchen’s first stops was the great hermitage of Jonang, where his group pitched their little tents near the huge stupa that Dolpopa Sherab Gyaltsen (1292–1361) had completed in 1333. This stupa is known as the great Stupa that Liberates Upon Sight and nearby was a temple dedicated to the practice of the Six-Branch Yoga (completion stage) of Kalachakra. Tsarchen was filled with awe when he witnessed the strict meditation practice of the ordained monks and nuns there, and vowed to lead a similar lifestyle. During his stay, many came up to Tsarchen, seeking a Dharma connection as well as teachings.
The meditators practising at the great Jonang Stupa inspired Tsarchen to engage in strict retreats.
Tsarchen went on to visit his teacher Ratnabhadra at the nearby Chumolung Monastery. This eccentric master specialised in the Nyingma transmission of the Northern Treasures, especially the wrathful Hayagriva practice which was one of Tsarchen’s favorites. Tsarchen called this master Ratnabhadra “a sublime adept for whom all confusion had vanished”. In fact, Ratnabhadra was the Sanskrit translation of this master’s Tibetan name, Konchok Sangpo. He was renowned to have had actualised the power of mantra and was able to command the Dharma protectors to do his bidding.
Upon meeting the master, he requested the initiation of the nine wrathful yidams, Pema Wangchen Yangsang Tropa, a longevity initiation, and protector initiations including that of Rahula. During the initiation, Tsarchen received the special Hayagriva transmissions from Ratnabhadra and at the time the master also manifested the mandala of the nine deities. While taking the Dharma protectors by the hand, the master introduced them to Tsarchen in the manner of introducing one person to another, and the master assigned them to do his bidding.
An old depiction of the young Sakya throne holder Ngakchang Kunga Rinchen
Early the next morning, Tsarchen along with his students requested and received the Guru Yoga of Padmasambhava. While the master was delivering his explanations, he seemed to be driven by impulsive behavior. At times he scolded and other times he acted affectionately towards the monks. They all felt deep faith arise in them and praised him to be without the eight worldly concerns.
After Chumolong, Tsarchen’s party travelled to Bodong where Gorumpa Kunga Lekpa (1477 – 1544) had been invited to stay. Gorumpa was one of Tsarchen’s teachers and had been the throne holder of the Jonang tradition for 12 years. He retired from the position in 1527, and was an accomplished master of the Sakya Lamdre set of teachings and other rare lineages. Tsarchen regarded him as the greatest Sakya master of the time and his most important teacher since the passing of Lord Doringpa. While visiting Ngakchang Kunga Rinchen (1517 – 84) at Geding, Tsarchen was so impressed with the abilities of the young throne holder of Sakya that tears welled up in his eyes.
After Bodong, the party moved on to Tropu. They found a place to stay at the great assembly hall there. The following account along with the incident at Tashi Lhunpo (related at the beginning of this article) are the two most famous events surrounding Vajrayogini in the one-thousand-year history of the Sakya tradition.
Tropu during Tsarchen’s time was a great place of pilgrimage
While at Tropu, Tsarchen went to perform circumambulations around a Vajravarahi temple called the Face-Viewing Temple. He saw a young woman who said she was sick and was squatting along the circumambulation path. As he continued to perform circumambulations, he noticed that the woman began to grow fangs and they were growing longer and longer. Tsarchen wondered if it was all a hallucination or if the woman was trying to scare him with her fake fangs. Eventually, the bright white fangs grew to an incredible handspan in length. A bloody eye had also formed in the centre of her forehead. Then she suddenly stood up as he approached and he immediately thought that she was a demoness or witch.
Therefore, he meditated on his yidam and chased her while wielding his mala. She fled the circumambulation path and hid in a family home to the south of the temple and shut the door behind her. At this point, he thought of returning to his circumambulation route but he hesitated. He circled the house and caught a glimpse of tangled hair similar to the woman’s hair. Suddenly, he heard a very strong and melodious female voice call out…
As she spoke, Tsarchen felt his fear vanish and he felt pure awareness arise in him. He felt the strange shaky sensations of being transient and weightless. He did not know what to do and he thought, “This appearance is clear, but I cannot find a point of reference. Should I scream and run?” At this point, he could not tell if he was experiencing an obstacle or an attainment. Thus, he decided not to relate this strange incident to his companions.
That evening, he was able to sustain that sensation even while performing elaborate practices such as the dedication of ritual torma cakes back at the assembly hall. Later, he visited the great Maitreya statue, the great stupa, the self-arisen Vaishravaṇa image and other precious objects. During this time, he made prostrations, offerings, and prayers with deep conviction. The next day, several of Dagchen Rinpoche’s young attendants and lay officials from Geding also came to visit Tropu and decided to have audience with Tsarchen. In honour of their guests, Tsarchen’s attendants brewed and served fine tea. Then everyone went to visit the Face-Viewing Temple. The temple itself had a bronze image of the two-faced Vajravarahi enshrined within. It was there that Tsarchen noticed a crystal-like rod that seemed to extend from Vajravarahi’s sow face to the ceiling.
Then he asked, “What’s this?” while he attempted to touch the rod. He realised that the rod was made of light when he was unable to touch it. The steward mistakenly thought he was pointing at the statue and replied that it was the sow face of Vajravarahi. He realised that the rest of his companions were unable to see this spectacle and so he kept quiet about it. He touched his head to that image and made prayers. It was obvious that the Queen of Kechara particularly favoured Tsarchen. Even his teacher Doringpa had said, “Exceptional omens appear to me every time I perform the blessing of Kechari for the Dharma lord (Tsarchen). If you make the effort, there’s the risk she may lead you to Kechara.”
The sacred lake of Lhamo Lhatso, where the protectress Palden Lhamo is said to reside.
While passing by the enchanting Lhamo Lhatso Lake of the goddess Palden Lhamo Makzorma, a light-hearted incident occurred. Tsarchen was mistaken by a passerby to be Silnönpa, the former monarch of the powerful Rinpung dynasty in disguise as an ordained monk. The Rinpung family was a major political force during this period in Tibet. Tsarchen’s party moved on and crossed a high mountain pass, which led them to the ancient temples of Chumik Ringmo that contained many precious images and relics. However, Tsarchen felt great sadness to see the ruined condition of the place. They then arrived at Ngor Monastery, a major Sakya centre where they pitched their tents in the grassland just outside the monastery. While at this monastery, Tsarchen bestowed the initiation of the Dharma protector Mahakala on the temple rooftop.
Then the group travelled to Shalu Monastery, the great seat of the Omniscient Buton Rinchen Drub. While visiting the monastery, another mysterious woman appeared and disappeared near Tsarchen. During this visit, he paid homage to the sacred sites, and gave and received several initiations. He was offered some tea, which brought him great joy, as it would sustain his group while they were on the road. He would return 16 years later and be enthroned as the abbot of Shalu Monastery.
The imposing entrance of Shalu Monastery established by the great Buton Rinchen Drub
During the next few stops on their travels, Tsarchen received teachings and bestowed a series of initiations to a local chieftain and in another incident, he chastised his niece for requesting Nyingma terma teachings because they were popular and profitable. While in the upper region of the Nyang Valley, his group paid a visit to Gyantse along with its great stupa and monasteries. They pitched their tents behind the fortress but their campsite was ruined by a storm.
At this point, Tsarchen had planned to travel to Ralung Monastery and visit one of his teachers Drukpa Ngawang Choyal (1465 – 1540), the head of the Drukpa Kaygu tradition. But he had to change his plans as the monks were in a rush and the horse that he rode was exhausted. So, they traveled north while crossing a mountain pass and arrived at Shambhar Monastery in Rong.
The Dharma Protector Takshon
The region of Rong is the ancient homeland of the Dharma protector practice of Takshon, a special form of Mahakala that rides on a tiger and is also a special protector of Tsarchen’s family line. The attained master at Shambhar actually beheld an incredible vision of Takshon before. Therefore, Tsarchen requested the complete cycle of teachings on this practice from him and requested to have audience of the sacred ritual dagger of Rongpa Takshon. Just before leaving the monastery, Tsarchen also beheld the wrathful vision of the protector, which he considered to be an omen for the accomplishment of certain deeds of this protector.
After crossing the Tsangpo River, they found themselves in the domain of the Rinpung dynasty in U. While in this region, Tsarchen immediately appreciated the benefits of the local authorities levying taxes which were then offered to visiting lamas. However, these exact same rules would later annoy him. He soon arrived at the massive Sakya monastery of Kyetsal and they pitched their tents nearby. Tsarchen entered the monastery and enjoyed conversations with the master Dragkar Rabjampa (d. 1541), and bestowed numerous tantric transmissions to the monks of Kyetsal.
Traditional portrait of the Eighth Karmapa Mikyo Dorje
He soon learned that the Rinpung monarch, Ngawang Namgyal had extended an invitation to the Karmapa Mikyo Dorje, the head of the Karma Kagyu tradition. In fact, the ruler had already levied tax on all his subjects in order to welcome the Karmapa with great pomp and ceremony. People were excited but they were also in despair at the astronomical cost involved. Unfortunately, the teachers and monks of Kyetsal Monastery were forced to pay taxes as well because the Rinpung ruler happened to be their patron and they did not wish to offend him. Tsarchen was greatly disturbed by all of this, as he would never pay such a tax.
People were outraged with the Karmapa’s encampment that consisted of hundreds of large tents which did not impress Tsarchen, who was a renunciate yogin living in a small tent. In the end, he did not even meet the Karmapa but had some harsh words to say about Mikyo Dorje. He was mostly critical of his political involvement and dismissive of his writings as well. He felt that he was trying to compete with the great Sakya and Gaden masters. In fact, such criticism by various masters of another master is not unusual and quite common in the Tibetan literary tradition.
Nevertheless, in his writings, Tsarchen stressed that he was only critical of certain activities of the Karmapa Mikyo Dorje. In the very same text he reiterated his sincere faith in the Karmapa and the Kagyu teachings, which he had previously received from Karma Trinlepa (1456 – 1539), one of the main teachers of the Karmapa. Another possibility is that the Karmapa’s apparent hostility towards the Nyingma tradition may also have been an unspoken reason for Tsarchen’s criticism. This event would be the last entry in his travel journal.
After two years, in early 1541, Tsarchen returned to Tsang. From then on, he retraced the steps of his previous journey and again, he met up with his teachers Gorumpa and Ratnabhadra at Bodong and Mount Lalung, and then made his way to the hermitage of Jonang. This time around, one of Lord Doringpa’s main disciples, Jetsun Kunga Drolchok, was now the Jonang throne holder. Tsarchen purposefully did not send word of his impending arrival and yet Kunga Drolchok knew without being told. He even had everyone go outside and line up by the side of the main road to welcome the master.
However, Tsarchen rode a mule up the rocks to the monastery from a different and unexpected route. When everyone realised that he was approaching from a different direction, they rushed over to greet him with khatas. It was evident that the two masters were playing with each other. Kunga Drolchok arranged to welcome the master without prior knowledge of his impending arrival and Tsarchen in turn decided to appear from a different direction that was thought to be an impossible route. From there, Tsarchen returned back to his monastery of Tupten Gepel in the upper Mangkar Valley.
The final 25 years of the great Tsarchen’s life were filled with visionary dreams and pure visions of teachers, past lineage masters, and various deities. He spent most of his time in retreat, visited other teachers and proliferated the essential tantric systems of the Sakya, Nyingma and Shangpa Kagyu traditions to his disciples. This was especially true of his closest disciples and heirs to his lineage, Jamyang Khyentse Wangchuk (1524 – 68) and Mangto Ludrup Gyatso (1523 – 96). These two principle disciples would be the first to put down in words the special instructions that Tsarchen had received from Doringpa and other masters, thereby preserving the great oral tradition of Lobshé or the Explication for Disciples.
In the 1550s, Tsarchen had a vision of three celestial ladies appearing in the sky while holding arrows adorned with silks in their hands. They descended from the sky on an unusually tall ladder and they told him, “We have come to invite you.” Fortunately, he declined their invitation because his parents were still living. So, the women climbed back up the ladder and disappeared. Lord Doringpa had many years ago predicted to Tsarchen that Vajrayogini might soon take him to her paradise of Kechara and he had advised him to engage in longevity practices to extend his life and be of further benefit to the lineage.
The protectress of Shalu Monastery, Dorje Rabtenma
After receiving auspicious dreams and visions of his master, Lord Doringpa, and Dorje Rabtenma, the protectress of Shalu, Tsarchen ascended the throne of Buton Rinchen Drup (1290 – 1364) in 1555 and became the 13th abbot of Shalu Monastery. He retired four years later and returned to his homeland in the Mangkar Valley. It was then that his disciple Jamyang Khyentse Wangchuk ascended the Shalu throne and became the succeeding abbot.
Then in 1564, a war broke out between the rulers of the Dar and Donga regions. Coincidentally, the ruler of Dar, Rinchen Palsang, was Tsarchen’s main patron, and two of the Sakya throne holder Ngakchang Kunga Rinchen’s wives were sisters of the ruler of Donga. The army from Donga invaded Dar and ransacked the temple, destroying the sacred images of the Dharma protectors at Tsarchen’s birthplace of Mushong. The Donga army returned the following year and completely surrounded the fortress of the ruler of Dar where Tsarchen was residing at the time. According to the great Fifth Dalai Lama’s account, Tsarchen was able to drive the army away on the basis of his tantric rituals.
Two years after that incident, one of Tsarchen’s main disciples Bokharwa Maitri Dondrup Gyaltsen (1514 – 75) came to have audience with his master while bearing offerings and he ended up receiving teachings. Tsarchen’s parting words to him were, “I also have some enemies that must be subdued. But I’m old and that won’t happen. So you disciples must subdue my enemies. The most potent enemies are the five poisons that cast us into saṃsara. So these are to be subdued. Yet if the five poisons were utterly destroyed, there would be no causes for the five types of primordial awareness. That too won’t happen.”
In the fall of 1566, Lord Doringpa suddenly manifested to Tsarchen while he was in meditative concentration. He said to Tsarchen, “Dharma lord, come up,” while gesturing again and again. This vision heralded Tsarchen’s great passing into the paradise of the dakinis, Kechara Paradise. It was said that he actualised the 13th level of a vajra holder in the paradise of Kechara. At the time of his passing, the sky was a luminous dark blue and the area was filled with rainbows so brilliant they looked like they were painted with a paintbrush. A gentle rain of flowers fell all over the earth, filling the air with an ethereal fragrance. For a master who has gained control of death and rebirth, the process of death is nothing but an experience of moving from one residence to another.
Tsarchen’s sacred body was adorned in fine brocade robes, anointed with saffron, and enshrined in a jeweled casket full of salt. A stream of offerings continued to arrive for the next 15 years, until the sacred remains were enshrined in a gold and silver stupa in 1581. For many years after Tsarchen’s death, he continued to appear to his disciples in dreams and visions, teaching Dharma, giving prophecies, and offering encouragement on their spiritual journeys.
The existing biographical information on Tsarchen is within the biography composed by the Fifth Dalai Lama and Tsarchen’s own travel journal entitled Celebration of the Cuckoo, which is a travelogue spanning the travels between Tupten Gepel in Tsang and Kyetsal Monastery at the border of U.
The legacy of Tsarchen Losal Gyatso in the Sakya and the other traditions are especially profound. All of the main Sakya tantric teachings, and the rare oral transmissions such as Lobshé or Explication for Disciples, have been passed down from Tsarchen to all his major Dharma heirs. The Vajrayogini tantric lineage from Tsarchen has since been disseminated within the Sakya and Gelug traditions. The incredible life story contained in his travel journal continues to inspire generations of practitioners, especially those of the Vajrayogini lineage.
An old statue of Tsarchen Losal Gyatso at Tupten Gepel Monastery in Lhatse, Shigatse, Tibet.
Reference
Song of the Road, A Poetic Travel Journal of Tsarchen Losal Gyatso by Cyrus Stearns. This book is available on amazon and all good online book sellers.
An Aspirational Prayer to Behold the Beautiful Face of Khechari
By Tsarchen Losal Gyatso (1494-1567)
Kyabje Pabongka Rinpoche said that of all the lineage lamas on the Vajrayogini lineage, the writings of Tsarchen Losal Gyatso hold particularly potent blessings. Therefore, one can recite the following prayer to receive blessings to receive Vajrayogini’s initiation and gain attainments through her practice.
Namo Vajra Chandaliye!
Namo Vajra Varahye!
From the dance of bliss-emptiness of limitless conquerors,
Appearing as so many visual illusions of samsara-nirvana;
Henceforth, now, glorious Khechari, Attractive One,
With my heartfelt recollection, protect with a joyful loving embrace.
In Akanishta is the innate Mother of the conquerors,
At the twenty-four places – the realm born dakinis,
Pervasive wealth-holders – karmamudras;
Holy One, be the Refuge Lord of me the yogi.
You are the manifestation of my own mind of emptiness,
The actual VAM in the E space of the vajra city;
As a frightful rakshasi of the island of illusion and
A bright smiling youth – clearly revealed.
I, not having found anything determined to be
Truly established, although searching, however much;
The mind of that person wearied by elaborations,
Takes rest in the forest shelter free of expression.
Ema! Now Dakini, arise from space; from the Shri Heruka,
King of Tantras, protect by the truth of the saying;
“Accomplishment is through reciting the excellent
Near-essence mantra of the Vajra Queen.”
In a secluded forest of Oddiyana,
After protecting the lord of siddhas, Vajra Ghantapa;
With the bliss of an embrace and kiss,
[You] led to the realm of Khechara; likewise also protect me.
From an island in the Ganga, the holy Kushali
Was actually led to the expanse of space,
And after, glorious Naropa was taken; likewise,
Lead me also to Khechara, the city of Joyful Ones.
Through the compassion of the root and lineage [gurus] and the
Superior swift path of the profound, ultimate secret, great Tantra;
With the power of a pure unusual attitude, may I the yogi,
Quickly see the smiling face of the Joyful One, Khechari.
(Written spontaneously by Tsarchen Vajradhara).
[An Aspirational Prayer to Behold the Beautiful Face of Khechari by Tsarchen Losal Gyatso (1502-1566). Translated by Jeff Watt. Vancouver, B.C, Canada. February 27th 1998. Rev: Mar.26/98]
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Interesting read of a great Lama Tsarchen Losal Gyatso who is the founder of the Sakya tradition. One of the three branches of the Sakya School, which is part of Tibetan Buddhism. Interesting story of how his illness was occurred and meeting the mysterious lady at monastery courtyard well. The lady who gave him a small Tibetan pecha manuscript wrapped in cloth before vanishing. Apparently Vajrayogini had appeared to him leading him to the great master Doringpa at Tashi Lhunpo. Since then he studied with 63 masters of all traditions. He had travelled tremendously to various place to perform great deeds, giving teachings and benefiting all whom he encountered along his journey.
Thank you Rinpoche and Pastor David for this wonderful sharing.
Wow…the great Tsarchen Losal Gyatso was a deep practitioner scholar ,a tantric master of the Sakya tradition of Tibetan Buddhism. He is also the 21st lineage holder of the Vajrayogini tantric tradition. Having studied under many great masters from the four traditions of Tibet and received all the profound teachings that were available in Tibet at that time. Even though fully ordained, Tsarchen Losal Gyatso preferred travelling to remove holy places on horseback with his disciples than staying in monastery. Giving many teachings from places to places and had benefited many. He had in fact attracted thousands of students from all traditions at places where he gave teachings. His life stories had indeed many similarities like our Lama HE Tsem Tulku Rinpoche for the profound guru devotion and the connection to Vajra Yogini by being lineage holders. Interesting and inspiring read of a outspoken GREAT Lama. Many of his writings are still available today, especially his teachings on Hevajra visualization and on the Vajrayogini teachings.
Thank you Rinpoche and Pastor David for sharing the autobiographies of an accomplished master.
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
Dear friends around the world,
Many people have asked how to connect with Sacred Diamond Dakini Vajra Yogini without initiation and formal commitments. I have explained how to do so here: https://bit.ly/2JjTTXp
Any form of Vajra Yogini you worship leads to the same benefit. All her forms are just her wisdom manifesting for different karmic propensities at different time periods.
Please be blessed with these beautiful pictures of Ucheyma (Severed Head Vajra Yogini) from my personal shrine. Read more on this sacred form.- https://bit.ly/2QghvhS
May you all be blessed and ascend to Kechara Paradise.
Humbly, Tsem Rinpoche
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致世界各地的朋友：
人们曾无数次问我：如何在没有受灌顶和誓言的情况下，跟殊胜的金刚空行母——金刚瑜伽母结缘。我已经在此文中跟大家解释：https://bit.ly/2JjTTXp
不管我们供奉以哪种形象示现的金刚瑜伽母，所得的益处是一样的。她以无上智慧，顺应不同时代众生的业力而示现不同形象。
衷心希望我佛坛上的“乌切玛”（断首金刚瑜伽母）像的这些庄严相片能加持你的心续。更多关于这一殊胜法相的资料，可在此阅读：https://bit.ly/2QghvhS
祈愿你获得加持，日后能登克切拉净土。
詹杜固仁波切敬启
https://video.tsemtulku.com/videouploads/comment-1552837756.mp4
Dear friends around the world,
Many people have asked how to connect with Sacred Diamond Dakini Vajra Yogini without initiation and formal commitments. I have explained how to do so here: https://bit.ly/2JjTTXp
Any form of Vajra Yogini you worship leads to the same benefit. All her forms are just her wisdom manifesting for different karmic propensities at different time periods.
Please be blessed with these beautiful pictures of Ucheyma (Severed Head Vajra Yogini) from my personal shrine. Read more on this sacred form.- https://bit.ly/2QghvhS
May you all be blessed and ascend to Kechara Paradise.
Humbly, Tsem Rinpoche
——————————————————————————
致世界各地的朋友：
人们曾无数次问我：如何在没有受灌顶和誓言的情况下，跟殊胜的金刚空行母——金刚瑜伽母结缘。我已经在此文中跟大家解释：https://bit.ly/2JjTTXp
不管我们供奉以哪种形象示现的金刚瑜伽母，所得的益处是一样的。她以无上智慧，顺应不同时代众生的业力而示现不同形象。
衷心希望我佛坛上的“乌切玛”（断首金刚瑜伽母）像的这些庄严相片能加持你的心续。更多关于这一殊胜法相的资料，可在此阅读：https://bit.ly/2QghvhS
祈愿你获得加持，日后能登克切拉净土。
詹杜固仁波切敬启
This beautiful painting (thangka) is in Sakya Monastery in Tibet’s protector chapel. It is Dorje Shugden Tanag or Dorje Shugden riding on a black horse. This is the Sakya version of Dorje Shugden. Dorje Shugden is originally Sakya and still practiced in Sakya and came to Gelug and Kagyu practitioners later.
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
Tsarchen Losal Gyatso was a famous master born in1494. He founded the Tsarpa lineage of the Sakya tradition. He was a tantric master of the Sakya tradition of Tibetan Buddhism. He had all the qualities and virtues of a scholar. As a young sick monk, Tsarchen Losal Gyatso went in search of the great meditator and healer, Lord Kunpang Doringpa. He has an interesting life story of how he encounter a strange meeting with the lady at Tashi Lhunpo before meeting up with Lord Kunpang Doringpa. From then he studied with many great masters from the four traditions of Tibet and received all the profound teachings that were available in Tibet at that time. Amazing he was able to reach high levels of realizatons with Vajrayogini as his main deity. Due to his many qualities, he has many students from all traditions, such as The third Dalai Lama , Khyentse Wangchuk and Ludrub Gyatso. Well known for his poetry, songs, teachings and writings which are still available till today. He did visited some of the most renowned holy sites of the Tsang region at that time. The incredible life story Tsarchen Losal Gyatso continues to inspire many generations of practitioners. The legacy of Tsarchen Losal Gyatso in the Sakya and the other traditions are still well known till as today of his journey and many teachings.
Thank you Rinpoche for this interesting sharing of a great master.
Original illustration and text posted by Eric D Hatchell as a reply to H.E. Tsem Tulku Rinpoche’s facebook post on Vajrayogini here: http://bit.ly/VYogini0001
The Dākiṇī with the Essence of all Buddhas, Vajrayoginī
Her practice includes methods to end the otherwise repetitive states of Bardo and rebirth, by transforming the process into a journey, which may lead to full enlightenment. In preparation for which, Vajrayoginī further offers the omnipresent ability to reconstruct the nature of the most, mundane everyday experiences, such that they may reveal higher destinations, via the spiritual paths she may choose to reveal. [1] Vajrayoginī being defined as, “The Dākiṇī who is the Essence of all Buddhas”, [2] is amplified by scholar Miranda Shaw when she implied that this deity is no less than, the supreme nature of the very Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, further advances her in metaphysical implications. [3]
Vajrayoginī’s sādhanā originates from India circa 10/12th C, [4] when summoned as Heruka-Cakrasaṃvara’s Yab-Yum consort [5], with later forms including Vajrayoginī as “Solitary Hero”, she may be visualized with the deep red complexion of a 16-year-old female, whose stance is nude amidst a blazing fire of pristine awareness and most exalted wisdom. Her head is adorned with a crown of five skulls and upon her forehead, the third eye of wisdom is set vertically (represented here by an auspicious jewel). She drapes a necklace of fifty dried human skulls and is depicted with her traditional vajra-handled knife in her right hand; with a blood filled kapala in her left, she drinks with upturned head while looking above, toward the pure realm of Khechara. This seemingly gruesome gesture is actually symbolic of her clear light in great joy, known as “mahasukha” (the great bliss), [6] [7] thus the blood she drinks may be offered to us all as if a fine wine.
Resting on the left shoulder is a Katvanga staff as she stands tall with her two feet, trampling the bodies of red Kalaratri and black Bhairava (with heads bending backward), representing the embodiment of illusion and ego-awareness. The composition, all of which rests above a sun disc and multicolored lotus pedestal, she is rendered here after a thankga of Naropa Tradition (passed down from a special teaching of the Indian Mahasiddha Naropa). Vajrayoginī herself may be classified as the personification of “Wisdom” or “Mother” and her practice originates with the Chakrasamvara Cycle of Tantras, which is one of the five principal tantric practices of the Sakya School, although found in one form or another, she is included in all schools of Tibetan Buddhism. [8]
Vajrayoginī also appears in versions from the Kagyu school of Tibetan Buddhism, with one popular system having the practitioner visualize themselves as Vajrayoginī, as such, their guru taking the form of Milarepa. [9] Thus depicted above the central deity here we see Milarepa on our right, with his great Guru Marpa left (whose guru was Naropa himself, and other great Indian masters). [10]
Vajrayoginī is a simplified, single most form of the female Buddha, who is otherwise a collection of alternate forms. From her sādhanās she is visualized in English terms as “Vajra Sow”, “Wrathful Lady”, “Fierce Black One”, and other such similar manifestations of female energy found in numerous iconographic renderings and traditions. Each feature of Vajrayoginī’s visualization conveys important spiritual concept. For example, her three eyes indicate her ability to see all (past, present and future); her red-colored body symbolizes the blazing of her ”inner fire”, and the curved knife she wields, demonstrates the power to sever the delusions and obstacles of her followers and of all living beings. [11]
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Wordmarque Design and Photography
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References:
[1] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.xii.
[2] “The Berzin Archives.” Bonding Practices for Mother Tantra. Accessed February 18, 2016. http://www.berzinarchives.com/…/bonding_prac_mother_tantra_….
[3] Shaw, Miranda Eberle. Buddhist Goddesses of India. Princeton: Princeton University Press, 2006, p. 8.
[4] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002.
[5] “Vajrasattva (Buddhist Deity) – White (with Consort).” Vajrasattva (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/77598.
[6] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996 p. 123-127.
[7] Glenn H. Mullin
[8] “Item: Vajrayogini (Buddhist Deity) – (Naropa Tradition).” Vajrayogini (Buddhist Deity). Accessed February 18, 2016. http://www.himalayanart.org/items/290.
[9] English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals & Forms: A Study of the Cult of Vajrayoginī in India. Boston: Wisdom Publications, 2002, p. xxiii.
[10] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa … by Mi-la-ras-pa, Rinpoche Lama Kunga, Brian Cutillo, p.305.
[11] Gyatso, Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1996, p.123-127.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
This is my beautiful Bodhgaya Vajra Yogini on my personal altar. May you be blessed by her always. Read about her here https://bit.ly/2AfEK4Q
Tsem Rinpoche
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 biography of Tsarchen Losal Gyatso is very impressive. I am really amazed that Tsarchen Losal Gyatso learned from so many masters and travels a lot to meet and learn from all these masters. When he passed into clear light he was transcend to Kechara Paradise because of his pure practices that leads him there. Thank you Rinpoche and Pastor David sharing this interesting write up about Tsarchen Losel Gyatso.??
Tsarchen Losal Gyatso was the founder of the Tsarpa lineage of the Sakya tradition. He was ordained by The 1st Dalai Lama Gendun Drub and entered Tashi Lhunpo. On one fine day in the monastery courtyard where there was a well, Tsarchen encountered a lady giving him a small Tibetan pecha, asked him to see master Doringpa. It was apparently that Vajrayogini lead him to master Doringpa. Not long after he received an invitation letter from master Doringpa. He filled with great devotion and travel to the master’s hermitage of Khau Drakzong.
Tsarchen remained with Doringpa for 6 years where he received many teachings and rare transmissions from the Sakya tradition. Vajrayogini became his main practice, the tantric tradition that trace back to Mahasiddha Naropa. He had pure visions of Vajrayogini. It was the request of dakinis that he composed biography of his master Doringpa.
Although Tsarchen is a monk, he constantly traveling with his disciples, enabling him to receive many teachings and practice. He studied with 63 masters from all traditions. He did extended retreats while during traveling. Because he was well-learnt and famous, many practitioners from different traditions came to him for teachings too.
Tsarchen passing into the Kechara Paradise in 1566. He continued to appear to his disciples in dreams and visions to give teachings and prophecies and gave encouragement to their dharma path. His contributions in preserving and spreading the dharma are profound especially the main Sakya tantric teachings, the rare oral transmissions and Vajrayogini tantric lineage.
Many masters praised to Tsarchen. The 5th Dalai Lama composed biography of Tsarchen Losel Gyatso. The Great 5th praises Tsarchen’s written work. Tsarchen was bestowed by Saraswati with an incredible gift of extraordinary eloquence during his retreat meditating on Saraswati. Therefore, Tsarchen’s written work naturally came forth as poetry with superb words and meaning. The 5th Dalai Lama said too, that Tsarchen was able to drive the army away by tantric rituals during the war broke between the rulers of the Dar and Donga regions in 1564.
Besides, Kyabje Pabongka Rinpoche mentioned that of all the lineage lamas on the Vajrayogini lineage, the writings of Tsarchen Losal Gyatso hold particularly potent blessings. It is highly recommended to recite the prayer “An Aspirational Prayer to Behold the Beautiful Face of Kechari” to receive blessings to receive Vajrayogini’s initiation and gain attainments through her practice.
Thank you Rinpoche and Pastor David for this wonderful sharing. I wish that more practitioners are inspired by this great master Tsarchen Losal Gyatso and may we are able to receive the Vajrayogini practice in the future.
Dear friends,
This meme is powerful. Who you hang around with and the types of attitude they have is who you will be influenced by many times and who you will become in the future. Look at your friends and the people that always surround you to know who you will become.
Tsem Rinpoche
Tharchen Losal Gyatso was a renowned master, who had studied deeply and extensively under 63 great Masters of different lineages within 8 years He also proliferated the Dharma extensively.Most of all, he was the 21st lineage holder of the Vajrayogini tantric tradition stemming from the Mahasiddha Naropa himself . It was clear that he was the favoured child of Vajrayogini,from the moment he was led by her to meet his root Guru Lord Doringpa up to the moment of his passing from this life into her Paradise , Kechara Paradise.
He was also a favoured son of Saraswati, the Buddha of the Fine Arts. After he had entered into meditation on Divine Saraswati, she bestowed on him the incredible gift of extraordinary eloquence . Thereafter, poetry came to him naturally.He wrote with a wonderful blend of poetic verse and prose.
In the one thousand years of the Sakya tradition the two most famous events surrounding Vajrayogini occurred to Tsarchen.
The first was his meeting a strange lady who had asked him to go to Lord Doringpa immediately. She presented him with a small Tibetan pecha manuscript wrapped in cloth which she passed to him before vanishing The manuscript contained instructions on the three forms of Kechari or Vajrayogini. Not long after this, he received a letter of invitation from Lord Doringpa. During an audience with Lord Doringpa after he arriveed, he recounted his strange encounter with the lady and showed him the manuscript. Dorington laughed and said , “Oh my! Looks like Kechari went to fetch you. This book contains the Vajrayogini cycle of teachings. When Tsarchen went to place the book in the bookshelf as instructed, he found an empty space into which the book fitted snugly .Thus did great faith arise in him. Vajayogini had appeared to lead him to this great teacher!
The second event was the following. When Tharchen was circumambulating around a Vajravarahi temple called the Face-Viewing Temple, he saw a young woman who said she was sick and was squatting along the circumambulation path. As he looked further, she grew long bright fangs and a bloody third eye. Then Tharchen gave chase, thinking she was a demon. She went to hide herself. Later she spoke about his lack of faith but that karmic forces would ensure they meet again. With that he felt his fears vanish.The next day he had a strange experience of seeing a strange rod of light. He felt his fears vanish. Tharchen was obviously favoured by the Queen of Kechara.
It is a beautiful thought that his students having clean samaya with him, he was able to manifest to them in dreams . “For many years after Tsarchen’s death, he continued to appear to his disciples in dreams and visions, teaching Dharma, giving prophecies, and offering encouragement on their spiritual journeys”.
Thank you Pastor David for this great sharing on Tharchen Losal Gyatso.
Thank you Rinpoche and Pastor David for this beautiful sharing on this great and unexcelled Master ,Tharchen Losal Gyatso.
It is amazing on how highly attained master return life after life to continue spreading dharma. Tsarchen Losal Gyatso is a really amazing, during his eight years as an attendant, Tsarchen studied with 63 master of all traditions. During that period he was also engaged in extended retreat while travelling through the central region of U and Tsang. I really respect him as during that era, there is no modern transport vehicle, it take months or even years to travel one place to another and Tsarchen Losal Gyatso have been teaching and guiding people during his journey. It kind of reminded me the Journey to the West…
He is so great that Vajrayogini invited him to her paradise.
Thank you, Rinpoche and Pastor David.
Reading autobiographies of accomplished masters shows how little we “practitioners” do in comparative.
In one lifetime, Tsarchen Losal Gyatso studied with 63 masters of all traditions, gave various teachings, entered retreats, composed important written works, founded of the Tsarpa lineage of the Sakya tradition and became Abbot of two monasteries (Tupten Gepel Monastery and Shalu Monastery). His life was fully dedicated towards dharma hence not surprising why Vajrayogini favours him.
Without the hard work of great masters like Tsarchen Losal Gyatso who dedicated his whole life to proliferating teachings (especially Vajrayogini tantra), Vajrayogini tantra may not have survived to this day. We should be grateful and be inspired by his past examples to ensure the survival of this precious tantra.
Reading stories of these high lamas really amazes me. I sometimes wonder why these high lamas has the ability to receive so much teachings and uphold the teaching and pass down the lineage accurately to benefit so many people. It reminds me that our guru Tsem Rinpoche also hold many lineages and initiations and have done many retreats, all with the motivation to pass down the lineage to different people.
I pray there are more genuine masters like Tsem Rinpoche in our degenerating age to uphold more genuine lineages, and may I myself have the privilege of receiving initiations and later have the privilege to pass down the the lineage. ?
It is amazing how highly attained masters return lifetime after lifetime to continue proliferating Buddhism and continuing their past lives’ work to benefit people of different eras. Some great masters like Tsarchen Losal Gyatso not only return to the Sakya tradition but also the Gelug tradition in his later incarnations. This makes me think how we are all interconnected, weaved together into the fabric of Buddhism. While the rituals, languages and practices may differ from one sect to the other, but ultimately, we all strive towards one common goal – Enlightenment.
One of the swiftest paths to Enlightenment is through the Vajrayogini tantric path. For those aspiring to receive the Vajrayogini practice, this is a great read as it shows the authenticity and potency of this sacred tantric practice. To read about the greatness of Tsarchen Losal Gyatso as Lineage Holder of Vajrayogini’s Tantra will help practitioners and non-practitioners realise how powerful this tantric practice is as demonstrated by the various miraculous feats of his great master. By learning and contemplating on biographies of great masters like Tsarchen Losal Gyatso, Panchen Sonam Drakpa and Tulku Drakpa Gyeltsen, practitioners will learn about the greatness of these lineage holders, authenticity of the lineage and teachings, and these will help us gain faith to spur us in our practice and aspire to be just like them.
Learning about great masters of other lineages also helps us widen our knowledge and open our minds to understand more and accept other’s practices, no matter how strange it may seem initially.
Thank you, Rinpoche and Pastor David.
I also am very interested in the way Vajrayana teachings and practices were and are being transmitted, how their authenticity is preserved and how some teachings seemingly evolve in the process. So wondrously complex and profound. Thank you Rinpoche and team for continuously bringing a diverse range of topics with penetrating perspective!
Thanks Rinpoche and Pastor David on this post.
The travelling of Tsarchen Losal Gyatso must be not easy for him and his party, but yet it didn’t stop this great master from going so many places to learn. It’s amazing to know that Tsarchen Losal Gyatso has as many as 63 masters in 8 years and he was so close to Vajrayogini.
Thanks to this great master that preserve the powerful and sacred practices of Vajrayogini, that until this era, we still be able to see the image of Vajrayogini, planted seeds for many to receive her practice.
Thank you.???
Reading this story of the great Sakya lama Tsarchen Losal Gyatso, 21st lineage holder of the Vajrayogini tantric tradition. It is good to learn about how the Vajrayogini lineage passing down to us. His great devotion and faith,practice dharma from his masters and Gurus,in the end could gain enlightenment.
Every practice must come with protecter to protect the lama or practioners to clear obstacle and mind. May the powerful protecter Dorje Shugden practice has been given by our Guru Tsem Tulku Rinpoche, so that , we have the merit to practice Vajrayogini !
Whilst the life stories of great masters have many similarities, from their faith and diligence in learning as well as practising Dharma to their impressive feats and accomplishments due to their practices, personally, it was an added bonus for me to gain deeper knowledge of another one of Rinpoche’s past incarnation. Every bit of information is not only fascinating but also very inspiring, from Tsarchen Losal Gyatso’s dedication towards learning the Dharma, extensive travelling as well as learning and also the ability to absorb from many teachers and be lineage holders of many teachings; to his humbleness with his practice apparent from instances like when he was trying to reconcile his encounters with dakinis; to the closeness with Vajrayogini to the point he was said to be amongst the favourite and receives repeated personal invites to ascend to Her paradise definately speaks volume of his personality and level of practice. Thank you for this informative and in depth sharing.
Tsarchen Losel Gyatso received the novice ordination from HH the 1st Dalai Lama and entered Tashi Lhunpo. Tashi Lhunpo was founded by the HH Dalai Lama himself, but later it was offered to the 4th Panchen Lama by the 5th Dalai Lama.
Tsarchen Losel Gyatso was once met a lady with shimmering eyebrows and facial hair, and it is believed she is Vajrayogini led Tsarchen Losel Gyatso to meet his great master, Lord Doringpa. Besides Lord Doringpa, Tsarchen Losel Gyatso also learned and receive profound teachings from 63 masters of all traditions. He also engaged in extended retreats while traveling through the central regions of U and Tsang.
Thank you Rinpoche and Pastor David sharing this detailed information about Tsarchen Losel Gyatso. This is very good for us to read more and inspired by this great master. By looking at Tsarchen Losel Gyatso learning experiences from the great masters, its implied that Tsarchen Losel Gyatso is not an ordinary people. I personally believe that he is no different than Manjushri as he studied well especially the tantric practice. Due to his high realisations, he is the 21st lineage holder of the Vajrayogini tantric tradition and also beheld pure visions of Padmasambhava, Vajrayogini, Chakrasamvara, Kalachakra, Yamantaka, other tantric deities and masters.
This article on Tsarchen Losal Gyatso tells about his life stories especially accounts on Vajrayogini actually can be great inspiration and bringing so much faith to many Vajrayogini practitioners. Tsarchen Losal Gyatso is the famous master and the founder of the Tsarpa lineage of the Sakya tradition, he studied with 63 masters of all traditions, receiving many precious teachings and passed down to generations.
This article written on a rich stories about his travel and what happened during the travel related to disseminating of teachings of various lineages. It’s pleasant to read on and learn more about this great master. I especially like the story Tsarchen Losal Gyatso with his guru Lord Doringpa, they have closed relationship.
I really like reading about Tibet and Tibetan.Buddhism, especially in the period, from the 14th to the 19th century. The stories paint a wondrous spiritually-rich and mystical era filled with yogis, ascetics, visions, miraculous signs and events.
What I also really like about that period in time is how fluid and organic teachings and practices were given and shared. It appears that at the time, all the teachings somehow are able to.connect and fit, that even though they come from differing lineages and traditions, there seems to be no conflict.
Vajrayogini’s practice is encouraged for practitioners of these degenerate times. This practice is found in the Sakya, Gelug and Kagyu traditions. Within these traditions, there are many accomplished masters who are lineage holders of Vajrayogini practices. One striking aspect of this master’s life was his ability to learn from the different Tibetan traditions. He became abbot of 2 monasteries, one of them was Shalu Monastery, the seat of the famous historian and Sakya scholar Buton Rinchen Drub who systematised the collections of Indian Buddhist texts circulating in Tibet into the Kangyur and the Tangyur. To me, Tsarchen Losal Gyatso was a great master, scholar and accomplished lineage holder of the Vajrayogini tantric tradition which stems from Naropa.
I really like reading about Tibet and Tibetan.Buddhism, especially in the period, from the 14th to the 19th century. The stories paint a wondrous spiritual rich and mystical era with yogis, ascetics, visions, miraculous signs and events.
What I also really like about that period in time is how fluid and organic teachings and practices were given and shared. It appears that at the time, all the teachings somehow are able to.connect and fit even though they come from differing lineages and traditions.
Tsarchen Losel Gyatso is the 21st Lineage holder of Vajrayogini Naro-Kacho lineage that stemmed from Dorje Cho. Vajrayogini practice belongs to the highest Anuttara Tantra Yoga of Vajrayana practice. And Vajrayogini lineage is out widespread originated from Mahasiddha Naropa. The teaching of Vajrayogini can be traced back to Buddha’s teaching of Heruka and Vajrayogini in the Chakrasamvara Tantra.
What makes Tsarchen Losel Gyatso unique and important to us is also that he is the 16th reincarnation of our guru Tsem Rinpoche. It is very interesting to learn that Tsem Rinpoche’s previous life was the great founder of the Tsharpa sub-sect of the Sakya tradition, who had studied with 63 masters within 8 years from the 4 traditions of Tibetan Buddhism without any bias and received all profound teachings that were available in Tibet the time.
He was highly favored by the Queen of Kechara herself, who had shown herself numerous times to guide Tsarchen Losel Gyatso to reach high level of realizations. It is not an exaggeration to say that Vajra Yogini is his guardian and wanted him to enter Vajrayogini pure land (Kechara), which he finally did.
The significance of this article to me is the prayer written by Tsarchen Losel Gyatso. For those of us who have yet to receive the initiation to Vajrayogini’s practice, this prayer confers great blessing to us. As mentioned by Pabongkha Rinpoche: “ the writings of Tsarchen Losal Gyatso hold particularly potent blessings. Therefore, one can recite the following prayer to receive blessings to receive Vajrayogini’s initiation and gain attainments through her practice.” This is a good prayer text to recite daily.
Thank you, Rinpoche and Pastor David, for this important teaching.
Kyabjye Pabongka Dorjechang, combined the Vajrayogini teachings of the Sakya and Gelug tradition to the practice of Vajrayogini that we have today. There are stories of some accomplishments by Vajrayogini practice from some of the Lamas, a story I heard before was the previous Zong Rinpoche. At one point Zong Rinpoche was slightly bent and he was manifesting some signs of passing away. In one audience with the Dalai Lama and this was before the Dorje Shugden can, the Dalai Lama requested Zong Rinpoche to live much longer, and he stroked Zong Rinpoche, goatee. That time, the Lamas were just starting to reestablish at India, and so much work needed to be accomplished for the dharma to take root in India.
Zong Rinpoche said he will go into meditation of Vajrayogini, a few weeks later Zong Rinpoche was seen to have straightened up his back, and much of his vitality returned back to him.
This article further confirms that Dorje Shugden did not practise segregation and was widely practised in the Sakya lineage. It is also interesting to note how the Vajrayogini’s practice was brought down to this great master Tsarchen Losal Gyatso, a practice that is not easily attained. Through his great devotion and faith he could gain enlightenment in whatever practices he learnt from his masters. The Dorje Shugden practice has been given to us by our precious Guru. We must treasure it and practise it diligently with true faith.
It’s fascinating to read about Tsarchen Losal Gyatso’s biography. His life is full of adventure and miracles. Vajrayogini practice is highly valued and appreciated because it’s not for normal people but for those who has a pure mind and pure heart to practice. The result can be seen and proven by the dreams and miracles happened around the practioners.
Every sacred practice must come with a powerful protector practice in order to protect the practioners mind from mara and evils. May I never parted from my protector Dorje Shugden which given to me by my Guru Tsem Tulku Rinpoche so that I will have the merits to practice Vajrayogini in this life.
Reading the story of Tsarchen Losal Gyatso is like reading the story of Lama Tsongkhapa, same as the founder of a lineage, has many great teachers from different lineage to learn the best from them, have vision of their Yidam during retreats, and many more contributions towards the growth of Buddhism.
From Tsarchen Losal Gyatso’s effort and contribution, many great masters was produced from Sakya lineage, and even the student of Tsarchen Losal Gyatso has reincarnate back as the Sakya Trizin, which is the throne holder of Sakya Tradition, such highly attained master and great lamas are practicing Dorje Shugden, I don’t see how Dorje Shugden is not an enlightened being.
Thank you Pastor David for writing this article, it is really comforting reading stories of these great masters ☺️☺️?
It is good to learn that how the Vajrayogini lineage passing down to us. It makes us has confident to what we practise when we know the source. This also give us guarantee our practice will bear fruit of enlightenment. This article reminds me of the close link of Dorje Shugden protector with the Sakya lineage over the ages not only their three king protectors but also took rebirth as two of the Sakya Trizins and one of his previous lives as a Sakya Pandita Kunga Gyaltsen . Thank you for sharing this article.
Great Sakya lama Tsarchen Losal Gyatso founder of Tsarpa lineage holder of Vajrayogini tantra lineage has produce many great practitioner of Vajrayogini. With respect, sakya lineage are directly blessed by their lineage holder whom has practice it and have visionary from deity directly to gain reliasation. That make no mistake for the follower carry down their lineage to pass down hundred and thousand of year generation after generation. Sakya lineage as so much similar with gelupa. In fact, gelupa lineage of Vajrayogini practice are come from same solve with Sakya lineage.
Just like Dorje Shugden practice was started from the Sakya lineage. That make no mistake to pass down this practice. Is undeliable for future lineage to make comment had mistake of this practice. otherwise , how can protector practice can pass down without checking by previous lineage holder.
Such inspiring life story ! May all of us set our motivation and goals right and go all the way until we reach enlightenment which it’s the only way out from sufferings. Buddhas and great masters have been practicing for eons and all of them started from somewhere with little. There is no excuse that we can’t be one of them.
This article and research has proven that great scholar and a devoted Lineage Holder of Vajrayogini’s Tantra, Tsarchen Losal Gyatso who founded the Tsarpa lineage of the Sakya. The great master and the great lineage who passed down the teaching and practice generation by generation, how can they be wrong about Dorje Shugden? If really want to say that practicing Dorje Shugden is wrong, then not only Gelug, but the whole Sakya lineage is wrong. But how can a Vajrayogini’s Tantra lineage holder be wrong?
This biography of Tsarchen Losal Gyatso is very impressive. The way he got connected to his master Doringpa and how the Dakini appeared to Tsarchen Losal Gyatso shows his highly realised qualities. The many teaching he received and many teachers he received teachings from. Vajra Yogini is such a sacred and rare practice. Even Lama Tsongkhapa did never reveal his practice of holy Vajra Yogini but kept it secret.
Thank you for sharing “An Aspirational Prayer to Behold the Beautiful Face of Khechari”
by Tsarchen Losal Gyatso (1494-1567). May we be able to connect with the holy Dharma life after life and connect to sacred Vajra Yogini and be able to gain her practice.
It is good to learn that other lineage for example the Sakya also produces attained masters and high lama like Tsarchen Losal Gyatso. This goes to show that Vajrayogini is being practiced by other lineages as well and not only the Gelug. I am really amazed that Tsarchen Losal Gyatso learned from so many masters and travels a lot to meet and learn from all these masters. When he passed into clear light he was transcend to Kechara Paradise because of his pure practices that leads him there.
This tells me one thing. Dorje Shugden is widely practiced in Sakya sect. Infact the whole practice about Dorje Shugden is already widely practiced and not a minority practice as claimed. People also have to understand that the students will not be doing any practice if the Guru does not do any practice.
Getting to understand more of powerful tantric practice such as Vajrayoghini is wonderful. The practice of Vajrayoghini had been passed down for hundreds of years. Attained master like Tarchen Losal Gyatso easily received realization thru prayers and retreats proven that his infinity devotion from his previous life practice. It’s also similar with Dorje Shugden that had been practiced for generations. How could there be wrong?
Tsarchen Losal Gyatso indeed is a great master in Sakya and other traditions. The great practice of Vajrayogini tantric lineage from Tsarchen has been disseminated within the Sakya and Gelug tradition which has been practice until now. Many great master gain attainment from this lineage practice.
Vajrayogini and Dorje Shugden practice were passed down by the great Sakya master. If we were to say this protector practice is wrong mean we are saying those lineages and their Lamas are wrong then how can the existing throne/lineage holder be right as they learned from their Lama/Guru which practices Dorje Shugden. It’s illogical. Once should understand and study the background of their lineage and have devotion with their Guru instead of being influence by others.
Another good article about the Sakya Lineage that has produced and still producing great adept Tibetan Buddhist masters. These highly attained Buddhist teachers greatly benefit many people with their dharma teachings – how can they be all wrong in giving the practice of Dorje Shugden to their students and followers. Those people who say that Dorje Shugden is a demon or that his practice is minor are ignorant, because they are deaf and blind to follow what others say. They allow their emotions to rule over their logic. Perhaps some of them are being paid by the Central Tibetan Administration to stir up this issue which actually was not an issue. I would not rule out jealousy, the greed for power and wealth that had been going on for centuries among certain people in CTA and in the camp of HHDL
With lifetimes of faith, learning and devotion, Tsarchen Losal Gyatso, is truly a highly realized master. The Sakya lineage is indeed profound with many learned masters up till today. Which also mean that whatever teachings and initiations passed down are authentic and pure. Because they are realized masters, they are able to ‘see’ if anything was not authentic eg.Enlightened/not Enlightened Dharma protectors and in this case Dorje Shugden. If Dorje Shugden’s practice was passed down from many learned and realized masters, how can it be wrong now? It would mean that the lineage masters were wrong. Then how can the lineage carry on?
It also show that if we practice and do it well, we are able to achieve realizations. May we all ascend to Kechara like Him and many others.
This article really amazed me that not just Gelugpa lineage practice Vajrayogini, and even other lineages also practice Vajrayogini tantra.
Another website that i found out is from Karma Kagyu lineage, tracing back all the ways from Tilopa, Naropa, Marpa Lotsawa, Milarepa, Gampopa, Rechung Dorje Drakpa, Phagmo Drupa Dorje Gyalpo and Lingchen Repa.
Found it from – https://boutique.druknangsel.eu/en/teachings-videos/273-teachings-on-mahamudra-vajrayogini-chakrasamvara.html
And – https://en.wikipedia.org/wiki/Gyalwang_Drukpa
It is always highly inspirational and filled with awe to read biographies of enlightened masters. Thank you Rinpoche and Pastor David for introducing Tsarchen Losal Gyatso the lineage master of Vajrayogini.’s tantra. May we all be blessed and be connected to Vajrayogini this life and in all future lives.
Vajrayogini belongs to the highest class of Tantra and what does this means? It means that the meditation can be advanced to the point of manipulating psychic winds and drops within the body to gather them into the central channel.
The accomplishment of this feat would purify tremendous amounts of karma, extends one’s life, clairvoyance, purify gross delusions and emotions, develop control of death and rebirth, develop insight into emptiness, attainment of Bodhichitta and many other benefits. Vajrayogini is amongst the least commitments, a short sadhana and tremendous potential to transform our mind.
Furthermore, Kyabje Pabongka RInpoche particularly encouraged his students towards this tantra as he felt people of this age of degeneration would require a potent practice with less commitments for lazy practitioners of this age. On top of that, Vajrayogini’s mantra is hailed as the supreme mantra and one can gain attainment merely by reciting the mantra and holding one’s vows and commitments.
Hence, there is no greater practice to aspire than to receive Vajrayogini’s initiation and engage in her sadhana and retreat. All of us should aspire to pass away with Vajrayogini’s mantra gracing our final breath as she takes us to Kechara Paradise or our next rebirth.
Dear Rinpoche and Pastor David,
For the past few weeks, by reading on the account of Sakya Lineage, it’s like putting the puzzle pieces together. Seemingly clear at on end but still need some thinking on the other. In this post, I’ve learnt about this master, the lineage of Vajrayogini and how it connects with others.
Thank you Rinpoche and Pastor David.
I came back to read on this blogpost again when Soon Huat shared with us the Aspirational to behold the beautiful face of Kechari prayer by Tarchen Losal Gyatso. Suddenly I spotted it’s written that this master is the 16th incarnation of H.E. the 25th Tsem Tulku Rinpoche!
How amazing that Rinpoche came back life after life and to be the lineage holders (especially for this Vajrayogini’s lineage) , making sure that the transmission of lineage is still intact while benefitting many others on the path. That’s the greatest compassion in action. It is so crucial to have lineages and we should/have to aspire to become a lineage holder ourselves to return the kindness of our Lama. That’s the highest wish/motivation I suppose. Comparatively, it’s just a small fraction of being grateful returning the kindness of our Lama as compared to what our Lama has to sacrifice their many lifetimes in order to making sure that the lineages continue to survive!
How fortunate we are even just making a commitment to do this prayer daily and aspire to behold the face of Kechari!
Thank you Rinpoche.
Reading this blog post again,
I’m glad that I’m still doing this aspiration prayer to behold the face of Vajrayogini, combined with the sacred tea offering to Vajrayogini daily. I hope many more will be connected to her. I have faith in what Rinpoche has asked us to do. Although at this moment we no longer have the chance to practice Guru Devotion physically, but Rinpoche has left us many personal advices through His blog. These advices are similar to instructions if we hold that to be just so.
Thank you Rinpoche. Please return to Kechara Forres Retreat swiftly.
It is so awesome to read of such great Lamas, Masters of Dharma like Tsarchen Losal Gyatso. The amount of teachings that he had imparted to the people of his era. Masters of this calibre can visualise and communicate with Buddhas.
As a lay Buddhist, how can we not think of our Gurus as living Buddhas for without them how are we to learn the Dharma at the level that suits us.
What impacted me the most is the borderless manner in which Tarschen Losal Gyatso could study with so many masters of every tradition. Whereas right this moment, there is division with the worship of Dorje Shugden among Tibetan Buddhism.
It is truly awesome how Tsarchen was chosen by Vajrayogini to be the Lineage Holder of Her Tantra.
Thank you Rinpoche and Pastor David for this enlightening article and the learnings of Queen of Kechara, Vajrayogini. May we at Kechara one day get to practice Vajrayogini and ascend her paradise.
Thank you Rinpoche and Pastor David for introducing to us two important lineage holders and masters of the Vajrayogini tantra. ???
Sonam Tsemo
At the age of 41, on the eleventh day of the Tibetan month of Malpo in the Male Water Tiger year (1182), the great Loppon Sonam Tsemo directly entered Sukhavati. As he passed into parinirvana, he manifested two different aspects of his body for the benefit of beings. The first aspect is described in the Supplication with a Mournful Melody: “During the evening of the tenth day, the two holy brothers performed a tsok offering. The next morning Jetsun Dragpa Gyaltsen visited his brother’s room and found only a Dharma robe left behind, for Loppon Sonam Tsemo had departed to the Kechari realm without abandoning his body. Jetsun Dragpa Gyaltsen, with great fervor, recited the Supplication with a Mournful Melody and through it he received a special prophecy which emerged from the Dharma robes like the sound of a bee.”
The second aspect was described by an old woman who witnessed Loppon Sonam Tsemo depart. Standing on a rock at the holy spring near Sakya known as Chumik Dzingka, his body ascended gracefully into the sky, still holding his dog. Even today the footprints of Loppon Sonam Tsemo and the dog can be clearly seen in the rock, left for the benefit of living beings as a field from which to accumulate merit. This holy site was decorated by the great master Mantradhara Ngawang Kunga Rinchen. Other accounts say that he ascended from Gorum Library near Chumik Dzingka spring. A stupa containing his holy relics was erected there.
http://www.hhthesakyatrizin.org/tradition_founder2.html
Biography: Sonam Tsemo
Sonam Tsemo, 1142-1182, also called Lobpon Sonam Tsemo (bsod nams rtse mo) of the Khon family was the second of the Sakya Jetsun Gongma Nga, (sa skya rje btsun gong ma lnga) who were the five founding patriarchs of the Sakya order. He was also the fourth Sakya throne holder, although he served as active head of the monastery for only a few years. His mother was called Machig Odron (ma gcig ‘od sgron). Like his father he remained a layman throughout his life, although he never married or had children. He was identified as the reincarnation of the Indian scholar Durgachandra (or Durjayachandra) the master of Drogmi Lotsawa Shakya Yeshe’s (‘brog mi lotsawa shakya ye shes) teacher Viravajra, in India.
During his childhood, Sonam Tsemo’s main teacher was his father Sachen Kunga Nyingpo (sa chen kun dga’ snying po), who was the first Sakya patriarch and the third throne holder. His studies with his father focused on esoteric topics, and it is said that he could recite fourteen esoteric scriptures, including the Hevajra and Samvara tantras by the age of sixteen. He received oral Lamdre (lam ‘bras) instructions from Sachen during this time. After Sachen passed away, Sonam Tsemo’s education was strongly inflected by the Indian monastic model. At seventeen he went to the Kadampa monastery Sangpu Neutog (gsang phu ne’u thog) to study Madhyamaka philosophy and epistemology with the great master Chapa Chokyi Sengge (phya pa chos kyi seng ge). This teacher had disciples from several of the most prominent families in Central Tibet and Sonam Tsemo’s biography claims that he became the most accomplished of the students. He studied with this master on and off for eleven years and became well versed in Mahayana texts such as Pramanavinischaya and Bodhicharyavatara. Sonam Tsemo also received some instruction from the Indian or Nepali Acharya Shri Anandagharba.
Sonam Tsemo’s work Chola jugpai go (chos la ‘jug pa’i sgo), which he composed at the age of twenty-six at Nalatse, was extremely influential on the work of his nephew Sakya Pandita Kunga Gyaltsen (sa skya paN+Di ta kun dga’ rgyal mtshan), the fourth Sakya patriarch and a widely renowned scholar. Sonam Tsemo’s written works address topics including the Bodhicharyavatara, a schematization of the tantra; an explanation of the last two chapters of the Hevajra root tantra; a commentary on the Samputa tantra; instructions for reading Sanskrit, and commemorative texts for his main teachers.
Sonam Tsemo first gave the Lamdre teachings in Sakya at the age of twenty-eight. Many famous masters attended the teaching, and he became renowned as a clear and skilled teacher, but his biographical data reflect a career more focused on study, practice and composition of texts than on teaching. His few close disciples included his brother Dragpa Gyaltsen (rje btsun grags pa rgyal mtshan), Ngodrup (dngos grub), Chagkyi Dorje (lcags kyi rdo rje), and Tsugtor (gstug tor). He was the active Sakya throne holder for only three years, after which he passed the responsibility on to his younger brother Dragpa Gyaltsen, in order to devote the rest of his life to study and retreat.
Sonam Tsemo passed away in 1182 at the age of forty. The details of his death are unclear, but it is recorded that his body disappeared and he left nothing but his robe and a footprint behind.
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