Vajrayogini – The Powerful Divine Red Lady

Aug 12, 2016 | Views: 39,011

Homage to the Divine Lady
Whom out of compassion
Emanates in myriads of forms
In this degenerate age to subdue our various minds
Using the energy of desire, She attracts us to her form
Then brings us to full liberation

– His Eminence the 25th Tsem Rinpoche

Dear friends around the world,

During the kaliyuga, or the degenerate times, certain tantras that were taught by the Buddha over 2,500 years ago become much more potent over time. Among the many tantras that are more potent during the degenerate times are the set of anuttarayoga tantras, which include deities such as Guhyasamaja, Heruka, Yamantaka, Kalachakra, Gyalwa Gyatso, Cittamani Tara, Hevajra and Vajrayogini. These are the main types of anuttarayoga tantra deities that are more efficacious, and their practices lead to gaining quicker attainments during degenerate times.

These tantras are classified into two types, mother tantras and father tantras. Mother tantras focuses more on clear light, while the father tantras focuses on great bliss or the generation of the rainbow body. The tantras themselves are not defined by whether the deity themselves are male or female but by the method through which we gain enlightenment, either through utilising the clear light methods or the rainbow body methods. Within the class of mother tantras, one of the most supreme is Vajrayogini, and her practice is considered extremely efficacious.

It is said for those who keep the five pre-requisites of practicing her sincerely, have guru devotion, engage in her sadhana daily, recite her mantra without break, and engage in tsok offerings, they will gain high attainments and enter Kechara paradise. For students of the lowest scope, here scope refers to merit, they will ascend to Kechara paradise within 14 lifetimes, where she abides and receive teachings from her directly. For students of the medium scope, they will be met by her in the bardo and be taken to Kechara paradise. And finally, in the highest scope, they will not leave their body behind, but will be taken in their current form to Kechara paradise. This has been witnessed or experienced by many practitioners of the past. Therefore Vajrayogini’s practice is extremely potent, and is the direct antidote and counter to desire, attachment and sexual energy that is not directed correctly. Desire and sexual energy that is misdirected can bring much heartache and problems. Vajra Yogini’s practice is a direct counter to these and many other wrong states of mind. In fact full enlightenment can be gained by this practice if done diligently.

By seeing Vajrayogini, making offerings to her, and making a connection with her, one will gain a great amount of merit, and create the causes to practice her teachings in the future. To have a beautiful image of her and make offerings in a conscientious way creates a very strong connection to her. It is highly recommended for everyone to have a Vajrayogini image, offer the best materials onto her image as an offering, keep her image well, make prayers to her and worship her, even if you don’t have her initiation.

Therefore Vajrayogini’s practice is extremely potent and relevant for people of this time and age. In this post I wanted to provide you with information of how you can develop a connection with and prayer to this supreme deity without requiring initiation. Please learn up well and practice. You will see a major difference in your life for the better.

Tsem Rinpoche

Background
Iconography
Power Places
Benefits
Prerequisites
Developing a Connection
Prayers

Background

We live in a modern world when everything is convenient, comfortable and there are many different forms of distractions available. However, although the conveniences of modern life enable us to spend less time on daily and mundane chores (e.g., washing, cleaning, etc.) and on surviving, they actually provide us with more time to indulge in distraction. Hence, greed and materialism is on the rise and people are less inclined towards virtue. Consequently, our minds are plagued by conflicting emotions and delusions (e.g., anxiety, anger, miserliness, senselessness, depression, jealousy, unhappiness, etc.). These are all the signs that we are living in a spiritually degenerate time known as the Kaliyuga. More than 2,500 years ago, Buddha Shakyamuni had predicted that the Kaliyuga age would come, and he taught and prescribed the Tantras as the suitable teaching and practice for this time and age, of which Vajrayogini Tantra is the most supreme.

All enlightened beings, including Vajrayogini, embody the qualities of the Buddhas of the 10 directions and of the three times (past, present and future). Therefore, Vajrayogini, in all her perfection, is a worthy object of worship. Many great masters such as His Holiness Pabongka Rinpoche and Kensur Rinpoche Lobsang Tharchin have said that Vajrayogini practice is particularly suitable for beings in these degenerate times because her practice helps to purify and transform desire, which is the current and most pervasive energy within samsara. Vajrayogini manifested specifically to pacify our self-created inner obstacles that are provoked by the outer environment that we are living in. Therefore, Vajrayogini’s blessings are very potent and powerful for this day and age.

Of Vajrayogini, Pabongka Rinpoche is known to have said the following:

“Look, this is the synthesis of all the Buddhas. This one counters all the negative attachments arising from the desire we have during the Kaliyuga age.”

H.E. the 25th Tsem Rinpoche teaching about Vajrayogini

The Vajrayogini Lineage Practiced in Kechara

Vajrayogini practice can be traced back to the Chakrasamvara Root Tantra that was taught by Buddha Shakyamuni who manifested as Buddha Vajradhara more than 2,500 years ago. Many lineages of Vajrayogini emerged from this text and in particular, the Naro Kacho lineage of Vajrayogini was revealed to Naropa, an 11th Century Indian Mahasiddha in a vision.

Subsequently, her practice was passed down through a long line of great Indian masters and eventually to several Nepali masters, including the Pamthingpa brothers. The brothers were the students of Naropa, and they passed down the practice of Naro Kacho Vajrayogini to Melgyo Lotsawa Lotro Drakpa, an 11th Century translator of the Sakya tradition. Through Melgyo Lotsawa Lotro Drakpa, the practice was adopted by the Sakyas as part of their most precious 13 Golden Dharmas and eventually found its way to the Gelug tradition. When they engage in the Vajrayogini practice, practitioners recite the names of the lineage masters and solicit their blessings, and the Phamthingpa brothers are included in this list.

Although Vajrayogini is said to be Lama Tsongkhapa’s (1357 – 1419 CE) innermost yidam, prior to the 18th Century, her practice was not prominent within the Gelug tradition. After the 18th Century, the Sakya transmission of Naropa’s Vajrayogini was introduced to the Gelug tradition. One of the most influential Gelug lamas of that era, Pabongka Rinpoche (1878 – 1941 CE) promoted Vajrayogini as the main meditational deity within the Gelug tradition. Two of Pabongka Rinpoche‘s main students, Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche, disseminated the practice to their own students (e.g, Lama Yeshe, Lama Zopa, Kensur Rinpoche Lobsang Tharchin, Gelek Rinpoche and so forth) who in turn also promoted Vajrayogini practice. Since then, Vajrayogini has become a widely accepted practice within the Gelug school of Tibetan Buddhism.

When he was about 15 years old, Tsem Rinpoche received a Vajrayogini initiation from the great Sera Mey Kensur Rinpoche Lobsang Tharchin in New Jersey who was the student of Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche. He was also the great Abbot of Sera Mey Monastery and a great master of Sutra and Tantra. His main practice or yidam (meditational deity) was the Buddha Vajrayogini. He was a great master of Vajrayogini and a great abbot of the monastery while he was in office. During his tenure as the monastery’s abbot, Kensur Rinpoche Lobsang Tharchin worked hard to improve the educational standard, and he managed to pay off a considerable sum of the monastery’s loan.

In 1982, Tsem Rinpoche had the fortune to meet another great master, Kyabje Zong Rinpoche and received a Vajrayogini initiation again from this great master. The auspicious two-week event took place in Yucca Valley, California. During this occasion, Kyabje Zong Rinpoche gave the Vajrayogini initiation together with the full commentary.

Therefore, Vajrayogini practice at Kechara is derived from a pure unbroken lineage of great masters and practitioners. In Buddhism, a lineage is very important because the blessings to gain attainments through one’s practice descends through the lineage of practitioners who came before us. Thus without the lineage, the practice is devoid of blessings and attainments cannot be obtained from doing the practice in question. Having an authentic lineage also means that the practice we received has a valid source and was not made up.

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Vajrayogini Iconography

There are several known forms of Vajrayogini that are based on different lineages. Each of these forms is the actual embodiment of the teachings and instructions for her practitioners to attain enlightenment. Although this is also the case for every Buddha, Vajrayogini is special because her depictions emphasise purifying desire and attachment. She is an enlightened being and therefore when we encounter her sacred form, it plants a seed in our mind to achieve her qualities. When we promote Vajrayogini’s image by making or sponsoring her statues and thangkas, we are creating the cause for people to be connected with Vajrayogini.

The Symbolism Behind Vajrayogini’s Body

Vajrayogini iconography

Vajrayogini is often depicted as a 16-year-old girl at the prime of her youth and beauty. Her breasts are full and her body is voluptuous. Her face is looking in our direction because she has great concern for us. In thangkas and statues, her face is often depicted as looking up but this is mainly for aesthetic purposes.

Vajrayogini has a blissful facial expression because she does not have to experience emotional afflictions and the results of negative karma like other beings in samsara. Her facial expression is also slightly wrathful because she absorbs our anger. Her iconography represents the Three Principal Aspects of the Paths (i.e., Renunciation, Bodhicitta and Emptiness) that are very important for success in one’s Buddhist practice, especially Tantric practice.

Vajrayogini’s body is fully naked and she poses in such a way that does not indicate modesty. The reason for this is during this degenerated time, desire and lust have become very strong. People do various kinds of negative actions out of lust, and many people are hurt due to the lustful actions of others. To counter this negative energy, Vajrayogini manifested in this form in order to subdue and transform those filled with lust and desire.

The following is an explanation of her features that can be revealed to non-initiates:

No	Features	Explanation
1.	Red colour body	The colour of red represents the energy of control. When we practice Vajrayogini Tantra, we gain the power of controlling our mind, lust and desire, and therefore we do not hurt other people due to our delusion.
2.	One face	Her singular face means that she has achieved the realisation that all phenomena are of one taste and nature.
3.	Blissful and slightly wrathful facial expression	The blissful facial expression means that Vajrayogini does not have to experience the sufferings of beings in samsara. The wrathful facial expression represents that Vajrayogini is absorbing our anger, and she is unhappy to witness our sufferings and the result of our negative karma.
4.	Three eyes that look like normal human eyes	Her left eye is looking up to her heaven, Dakpo Kachö (“Kechara”), which symbolises that for those who practice her Tantra and the Three Principal Paths free from the eight worldly Dharmas, Vajrayogini will lead them to Kechara paradise. Her practitioners will either be reborn in her actual paradise where they can receive teachings from her, Heruka, Dakinis or the Mahasiddhas who live in that paradise directly, or they will always be reborn in the place where they will meet qualified masters and receive her practice again. Therefore, by doing her practice, the amount of merits created and the amount of negative karma purified would help her practitioners to be reborn in beautiful positive places. Her right eye is looking down at sentient beings, which symbolises that although she has lifted herself from samsara, she still abides within samsara’s borders to help. By looking down at sentient beings, she manifests her love and compassion through her sadhana, yogas, and the lineage masters who propagate her teachings. The third eye represents the opening to her central channel that is cleared. It is an indication of Vajrayogini’s omniscient qualities.
5.	Slightly opened mouth and four fangs	Vajrayogini’s mouth is slightly opened showing her curled up tongue. This adds to her overall blissful expression, which represents the second Principle Aspects of the Path – Bodhicitta. She has four fangs, which represent Four Noble Truths and four different classes of spirits to overcome.
6.	Two arms	Vajrayogini’s two arms represent her realisation of the two truths – conventional and ultimate truths.
7.	Long loose orange hair that is adorned with a vajra cap Note: in painting, she is often depicted as having black hair for aesthetic reason	The long loose hair means that she is free and unfettered by worldly, social and conventional norms. She is not controlled by rules, emotion, anger, hatred, negative karma, convention and what other people say. Therefore, when one practices her meditation well, one will achieve the same state.
8.	The-five-skull crown with jewels	The five-skull crown represents the five Dhyani Buddhas.
9.	Bone ornaments	All Vajrayogini’s ornaments are made of bones and dry skulls. Dry skull means that she has the ability to remove our delusions and illusions completely and destroy our negative emotions. It also represents the first of the Three Principle Aspects of the Path – renunciation.
10.	The left hand that is raised and hold a skull cup (kapala) filled with blood	Her left hand is raised and is holding a skull cup filled with blood, from which she drinks. The skull cup represents great bliss and impermanence, and the blood represents emptiness. Vajrayogini drinking the blood from the skull cup represents that she is always meditating on the third of the Three Principle Aspects of the Path – Emptiness. Her gesture of drinking from the skull cup also means that that when her practitioners receive nourishment, they will feel full and satisfied. Likewise, those who practice Vajrayogini will receive the Dharma from a qualified teacher and rejoice because they had received the Dharma.
11.	The right hand that is pointing downward in threatening mudra and holding a knife	Her right hand is pointing downward and holding a knife that cut through samsara. Her hand is in the Threatening Mudra gesture (all fingers folded with only the index and the last fingers sticking out), which represents overcoming samsara. That means she cuts and destroys the direct causes to our samsara – ignorance, hatred and desire. She is holding a knife to remind her practitioners that no matter how beautiful, rich or powerful, one day they are going to die, and they should not only use their lives for selfish pursuits. Therefore, mind transformation to turn the selfish mind to be of benefit to others is important.
12.	Her left leg is bent and her right leg is outstretched	She leans toward the left represents Mother Tantra, which means that her Tantra focuses on clear light as means towards enlightenment.
13.	Stepping on deity figures	Her left foot is stepping on the worldly deity Bhairava (Mahadeva). It is said that these deities offer themselves as cushions for the sublime feet of Vajrayogini. The front of her foot touches his head (ignorance) and the back of her foot steps on the heart area on the back (hatred) of Bhairava who represents anger or hatred. Therefore, if one does her meditation, one will be able to eliminate hatred and ignorance. Her right foot is stepping on the breasts (desire) of Mahadeva’s consort, Kalarati which represents the destruction of desire and all negative karma that are associated with them. Therefore, when one does her practice, s/he will be able to eliminate the negativities that arise from harmful lustful desire. Note: The beings stepped on by the Buddha should not have more arms than the Buddha who is stepping on them.
14.	Khatvanga on the left shoulder	Vajrayogini’s khatvanga represents Heruka Chakrasamvara, her consort, which means she is never separated from Heruka. Her khatvanga also represents that Vajrayogini and Heruka Chakrasamvara are one, but her practice is more condensed, easier, faster and has less requirements compared to Heruka Chakrasamvara’s. On the top of the khatvanga, there is a vajra and three heads. The top head is a dried-up skull, the next head is a half-rotten head, and the next head below that is a fresh head. The three heads represent the Buddhas of the past (i.e., Dipamkara), present (i.e., Shakyamuni) and future (i.e., Maitreya). Under the heads, there is a double Vajra and below that is a long life vase. The vase is wrapped with a khata and a damaru.

H.E. the 25th Tsem Rinpoche
explains Vajrayogini’s iconography:

Part 1

Part 2

Part 3

The deity figures beneath Vajrayogini’s feet

Vajrayogini stepping on Mahadeva and his consort, Kalarati

Once upon a time, there was a powerful and good-looking god named Mahadeva who was very attached to eroticism. He had four consorts and constantly engaged in copulation with one of them. Mahadeva controlled 24 powerful places in the world, and placed a male and female guardian in each of these places. He encouraged the worship of copulation and eroticism. Therefore those who pray to him would get their wishes fulfilled, but they would be overwhelmed by a sense of sexual desire and over time that gradually ruined the lives of his devotees on earth.

Buddha Shakyamuni saw the actions of Mahadeva and saw that the time had come to subdue him. Buddha Shakyamuni emanated as Heruka Chakrasamvara who physically resembled Mahadeva but with four faces of various expressions (e.g., wrathful, angry, desirous, peaceful, etc.), 12 arms, 12 different weapons, two legs and holding on to a consort, Vajrayogini. In addition, Buddha Shakyamuni emanated into various dakas and dakinis of the Heruka mandala to pacify the guardians in the 24 power places. When Mahadeva saw Buddha Heruka, he clairvoyantly knew that Heruka was more powerful and he was thus subdued. Mahadeva offered himself and his consorts to Buddha Heruka.

Therefore, Vajrayogini is depicted as stepping on Mahadeva’s head (representing ignorance) and back (the heart area, representing anger) under her left foot, and Kalarati’s breasts (Mahadeva’s consort; representing desire) under her right foot. Kalarati is holding a ritual chopper and a skull cup. Mahadeva is holding on to a sword or khatvanga, and a damaru. Vajrayogini steps on Mahadeva because although he has been subdued, his ability to influence beings in samsara combined with sentient beings’ karma to be influenced is still very powerful. Thus for beings who have a lot of desire, they can make a connection with Vajrayogini to counter these negative qualities.

Flying Vajrayogini

Flying Vajrayogini from Datuk May Phng to Tsem Rinpoche

This form of Vajrayogini is from a different lineage, and she is depicted with her legs spread apart as she flies over samsara towards Dharmakaya. Her form represents the complete transcendence of the ego and its delusions. This form of Vajrayogini is associated with the mountain-dwelling Mahasiddha Shavaripa, who was given the sadhana of Vajrayogini by a pure vision of the Bodhisattva Avalokiteshvara. The Bodhisattva told him to devote himself to the sadhana for six months and he would behold the face of Vajrayogini. However, he had no signs for 12 years and just as he was about to give up, Vajrayogini emerged from amidst the mountains.

Headless Vajrayogini

In this form, Vajrayogini is called Chinnamasta or ‘She with the severed head.’ She directly shows the complete severance of the ego with the graphic portrayal of her decapitation. In this headless form, Vajrayogini is depicted holding her severed head in the skull cup of her left hand and three streams of blood gush forth from three severed veins on her neck. One stream flows into the mouth of the severed head, another to the attendant Vajravarnani on the left and to Vajravairocani on the right. As the attendants are the emanations of Vajrayogini, the three Vajrayoginis are also known as Trikayavajrayogini or The Three Sacred Bodies of Vajrayogini. Her sadhana is attributed to the famous Mahasiddha Virupa.

Sukhasiddhi Vajrayogini

This secret form of Vajrayogini in white is called Sukhasiddhi because she is associated with the Indian yogini of the same name. She is the contemporary of Niguma and they are both female teachers of the 11th Century Tibetan master Kyungpo Naljor. Kyungpo Naljor eventually became the founder of the Shangpa Kagyu tradition and this form of Vajrayogini has since become a unique aspect of this tradition. This form of Vajrayogini reveals her ‘secret organ’ as she is said to be in the posture of giving birth. This symbolises the ability of her practice to transform ordinary practitioners into enlightened beings.

Vajravarahi

Vajravarahi is one of the main forms of Vajrayogini that is associated with the Heruka Chakrasamvara Tantra. She is in the dancing posture and her name literally means ‘Adamantine Sow’. According to Judith Simmer-Brown, the Professor of Contemplative and Religious Studies at Naropa University, “Vajravarahi’s iconography is very similar to that of Vajrayogini, but she is often [depicted as] having more prominent fangs and a more wrathful expression, and she prominently displays a sow’s head above her right ear.” In general, Vajravarahi is described as having a sow’s head protruding above her right ear, which represents the transmuting of ignorance. According to the oral tradition, Vajravarahi is associated with the Mahasiddha Indrabhuti.

Vajrayogini Mandala

Traditionally, when a mandala is painted, the yidam’s image is not drawn in the middle of the mandala (although it is not incorrect to do so). The yidam is usually represented by either a Bam syllable or even a plain moon disc, which represents emptiness and bliss. Just like her iconography, Vajrayogini’s mandala is filled with symbolism that represent various aspects of the Buddha’s teachings. The five-coloured fire of the protection circle symbolises Vajrayogini’s omniscient wisdom and ultimate Bodhicitta. The vajra fence symbolises conventional Bodhichitta, and the charnel grounds symbolise renunciation.

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Power Places Associated with Vajrayogini

Pemako

The hidden valley of Pemako

Pemako, also known as the “supreme hidden land”, is said to be one of the 108 valleys hidden by Guru Rinpoche in the Himalayas. They will only be revealed at the appropriate time and can only be reached with great hardship. The prediction that the journey would be an arduous undertaking is consistent with the description of Kingdon Ward, the explorer-botanist who visited Pemako in 1925:

“Not only is Pemako extraordinarily difficult to reach from any direction, it is still more difficult to penetrate and explore when reached. Surrounded on three sides by the gorges of the Tsangpo, the fourth is blocked by mighty ranges of snow-mountains, whose passes are only open for a few months in the year. Beyond these immediate barriers to east, west and south are trackless forests inhabited by wild unfriendly tribes… Add to this… a climate which varies from the subtropical to the arctic, the only thing common to the whole region being perpetual rain, snakes and wild animals, giant stinging nettles and myriads of biting and blood sucking ticks, hornets, flies and leeches, and you have some idea of what the traveler has to contend with.”

– The Riddle of the Tsangpo Gorges, Kingdon Ward, 1926

Pemako is often likened to Vajrayogini body lying down:

Kangri Kangpo (White Snow Mountain) resembles her head,
Mount Namche Barwa and Mount Gyala Peri resemble her breasts,
Yang Sang River in the upper Siang region of Arunachal Pradesh, resembles her lower part of her body,
Siang and Yang Sang Rivers resemble her sacred triangle,
Kila Yangzom resembles her vulva,
Rinchenpung, a Nyingmapa Monastery, resembles her navel

Although it is challenging to reach Pemako, many pilgrims and trekkers continue to attempt to visit this beautiful place.

Nepal

Bijyashwari Vajrayogini Temple

In Nepal, there are powerful temples dedicated to Vajrayogini: Bijyashwari, Sangku, Patan and Parphing. Vajrayogini practice is prominent in Nepal due to the legacy of the 11th Century Nepali Buddhist masters, the Pamthingpa brothers. The brothers were famous for practising and spreading the Vajrayogini tradition in Nepal. These four places are very powerful, energised and they add blesses to the pilgrims.

Ditsa Tashi Choding Monastery

Indoor stupa where the 5th Amdo Zhamar’s relic is kept

Ditsa Tashi Choding is an important Gelug monastery in Amdo that was founded in 1903 by the 4th Amdo Zhamar, Gendun Tenzin Gyatso. His reincarnation, the 5th Amdo Zhamar, Lobsang Shedrub Tenzin Gyatso (1914 – 1952) was known to be a playful tulku. He was rarely seen studying. The 5th Amdo Zhamar passed away when he was 39 years old. The prayers and recitations at his funeral took 14 days and upon its completion, the cremation stupa was opened. To the surprise of his attendants and monastery’s administrator, the body of the tulku had shrunk to a cubit high (18 inches) and was in Vajrayogini’s posture. There was no damage to the body. These extraordinary happenings increased the faith of those who witnessed the event, and they became more diligent in their practice and maintaining moral discipline.

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The Benefits of the Vajrayogini Practice

Ascending to Kechara Paradise

While appearing in a pure vision, Vajrayogini told Kyabje Pabongka Rinpoche that if anyone received her practice within four generations after Pabongka Rinpoche, they would be able to ascend to Kechara Paradise within seven lifetimes. Subsequent generations would only be able to ascend to Kechara Paradise within 14 lifetimes. In Kechara Paradise, these practitioners would be able to receive teachings directly from Vajrayogini, Heruka and the Mahasiddhas who reside in that paradise.

The promise to be connected to Vajrayogini beyond this lifetime is possible because she is classified as a karma deity. She therefore follows her practitioners from one lifetime to another. In this manner, we will be able to continue our practice of Vajrayogini where we left off in a previous lifetime. Vajrayogini does not focus only on this lifetime because our current lifespan is relatively short when compared to our future lifetimes in the larger scheme of things.

Purification of Negativities and Transformation of Destinies

Due to her emphasis in purifying our delusions (i.e., ignorance, hatred, desire), practitioners who strongly engage in Vajrayogini’s practice will see that their self-cherishing mind’s are transformed, from one plagued by various projections and attachments to a mind that is inclined towards benefiting others. Vajrayogini, by virtue of being a tantric practice, purifies tremendous amounts of negative karma from innumerable lifetimes. As a result, her practitioners obtain peace of mind. They become equipped to accept life’s many challenges, because they have overcome their delusions and will be able to react in a way that creates less negative karma when faced with challenging situations. In this way, they transform their destinies and future lives for the better, and are better able to enjoy success in this lifetime without any attachments.

Good Rebirth and Being Able to Connect with Her Practice Again

Vajrayogini’s practitioners who hold their commitments will be protected from being reborn in the lower realms. Even if the practitioner is unable to complete the practice of dissolving their winds at the time of death, Vajrayogini will still meet and help the practitioners even in the bardo (intermediate state between life and death).

Death and rebirth

In addition, her practitioners will experience conducive conditions to meet, be attracted to and practise Vajrayogini again in subsequent lifetimes. Tsem Rinpoche is a good example of this. When he was nine years old, Tsem Rinpoche met with a qualified teacher and a Vajrayogini practitioner, Kensur Rinpoche Lobsang Tharchin and eventually received Vajrayogini initiation from him. Tsem Rinpoche must have practised Vajrayogini intensely in previous lifetimes to have the affinity to receive the practice so early in this lifetime.

Control and Protection

Those who perform their Vajrayogini practice and recite her mantra well will be protected from demons, spirits, black magic, bad weather and falling into the three lower realms. According to Lama Yeshe (1935 – 1984), Vajrayogini mantra is the ‘King of Mantras’ and will help the practitioners to gain siddhis (realisations). In fact, one can gain realisations just through the recitation of the mantra without any visualisation, when we have kept our commitments.

Tsem Rinpoche previously explained that the four prerequisites of Vajrayogini’s practice are:

Unwavering faith in Vajrayogini as a deity and yidam, and unwavering faith in her practice, meditations and rituals. The practitioner needs to have full faith and conviction that yes, you CAN develop attainments from her practice and she CAN bring you to her paradise, Dakpo Kachö.
To never miss tsok commitments. Rinpoche spoke about a way of overcoming situations when it becomes unavoidable for you to miss your commitments, for example due to travel or physically debilitating illnesses.
To have clean samaya with your Guru. Never disturb your Guru’s mind by being sneaky, and refrain from destructive actions like lying and cheating.
To recite a short prayer three times per day, which is a request for us to enter her paradise.

Rituals Associated with Vajrayogini Practice

The following are several known rituals associated with Vajrayogini practice:

Vajrayogini stupa at Kechara Forest Retreat

Vajrayogini (Neljorma) Ruchok

Vajrayogini (Tibetan: Neljorma) Ruchok is a powerful ritual to consecrate the hair, nail or teeth of people or animals, deceased or alive in order to bless them and purify their negative karma. For those who are alive, the Vajrayogini Ruchok ritual will bless them to prolong their lives, purify negative karma, give protection, and bless the practitioners to have the ability to understand and engage in Dharma practice, and to make a connection to Vajrayogini and create the cause to receive her sacred practice.

For those who are deceased, Vajrayogini Ruchok will help to purify their negative karma and help them to obtain good rebirths, and to meet and practise the Dharma in future lifetimes.

After the ritual is performed, the hair, nail and teeth can be inserted into a stupa, statue or tsa tsa or mixed with the tsa tsa ingredients.

Kecharians making offerings to Vajrayogini in Nepal

Soongdrup and Rabney Pujas

Rabney and Soongdrup pujas are rituals to consecrate Buddha images, and the mantras and holy items inside the image. Hence Soongdrup puja can be performed to consecrate the mantras, jewels and other insertions into images of Vajrayogini, which can be in the form of a statue or tsa tsa. Rabney pujas, on the other hand, can be performed to consecrate the statue and invite the wisdom being Vajrayogini to come and reside in the image, hence empowering it.

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Pre-Requisites of Receiving Vajrayogini Initiation

As advised by Tsem Rinpoche, prior to receiving Vajrayogini or any initiations, it is important to:

…study Lam Rim [i.e., The Great Treatise on the Stages of the Path to Enlightenment], ground your understanding of Dharma including Bodhisattva Vows strongly before [receiving] any Tantric Commitments, and do your preliminaries.

Tsem Rinpoche’s teachers, Kyabje Zong Rinpoche and Geshe Tsultim Gyeltsen also conveyed the same advice.

These preparatory practices are important to reduce the risk of practitioners not holding their commitments after receiving the initiation. Many practitioners who are not ‘prepared’ will do their practice enthusiastically for a period of time and then decided to give up the practice for whatever reasons. Tsem Rinpoche emphasised that “[It] is not because Tantra has no power, [but] it is because the practitioner was not well prepared.” Tsem Rinpoche has also previously further advised that for practitioners who are prepared, Tantra will provide great blessings and powerful results.

Having a Qualified Teacher

Vajrayogini initiation should be received from a qualified teacher, who received Vajrayogini initiation from other qualified master(s) from an authentic lineage. The qualified teacher should also have been holding their commitments related to this initiation well. The teacher will observe the student and give the initiation when the student is ready.

Vajrayogini’s mantra should not be recited without initiation because she is one of the Anuttarayoga Tantra deities. Anuttarayoga deities mantras (e.g., Vajrayogini, Yamantaka, Heruka Chakrasamvara) cannot be given without initiation. Reciting these deities’ mantras involve meditations, and a type of visualisation whereby you move the psychic winds in your body. There are two reasons as to why the mantras of Anuttarayoga deities including Vajrayogini’s mantra cannot be recited without initiation:

If one simply recites the mantra without the correct meditation, visualisation and so forth, it will have no effect and may create misunderstanding in other people’s mind
If the wind meditation is performed incorrectly, it can be harmful towards the practitioners’ mind and future spiritual pracitce

For reference, there are four classes of Tantra:

The outer class Tantra:

Kriya Tantra
Charya Tantra
Yoga Tantra

The mantras of the outer class Tantra deities (e.g., Tara, Manjushri, Saraswati) can be given without initiation.

The inner class Tantra:

Anuttarayoga Tantra

The mantras of the inner class Tantra (e.g., Vajrayogini, Yamantaka and Heruka Chakrasamvara) should not be recited without initiation for the reasons mentioned above.

Attitude and Knowledge

Tsem Rinpoche has advised that prior to receiving Vajrayogini initiation, Vajrayogini aspirants should act in the following manner:

Practise integrity and fulfill your promise (words of honor)
Execute assignments from the teacher diligently
Contemplate on the teacher’s good qualities repeatedly
Persevere in your practice
Transform your mind (note: please refer to Eight Verses of Thought Transformation)
Get along with other people and be forgiving
Hold the current practice or sadhana given by the teacher daily consistently
Maintain loyalty to one’s teacher and follow him / her all the way
Maintain an attitude that is free from Eight Worldly Dharmas
Practise non-attachment to name, fame, reputation, wealth and so forth. This does not mean that we cannot have all these things, but that we should not be attached to them

In addition, Tsem Rinpoche advised aspirants to Vajrayogini’s practice to have a good grounding on the study of:

Lam Rim Chen Mo (The Great Treatise on the Stages of the Path to Enlightenment) by Lama Tsongkhapa
Wheel of Sharp Weapons by Dharmaraksita
Bodhisattvacharyavatara by Shantideva
Lojong by Chekawa Yeshe Dorje
50 Verses of Guru Devotion by Ashvagosha
Ornament of Clear Realisation by Maitreya

The Dharma practitioners should not hold the attitude that transgressing vows is allowed because the samaya can be repaired by doing purification practices such as Vajrasattva or 35 Confessional Buddhas. The prerequisites of the actions (i.e., recognising the object, the intent, the execution and the feeling of satisfaction after the action is performed) will determine whether a particular vow is broken or not. Tsem Rinpoche has previously stated that “if we break our vows without real intent or by slipping out of habit, then Vajrasattva will be helpful if we truly regret and add the four opponent powers.” Four opponent powers consist of:

Power of Reliance: taking refuge and generating Bodhicitta
Power of Regret
Power of Remedy: mantra recitation
Power of Restraint: promise not to commit negativities again

Preliminary Practices

Tsem Rinpoche has previously emphasised the importance of completing preliminary practices so that Vajrayogini aspirants can purify negative karma and collect merit. These are particularly important for doing higher practices, gaining attainments and reducing the risk of giving up on the practice. The preliminary practices consist of:

100,000 prostrations
100,000 Guru Yogas
100,000 water offerings
100,000 Vajrasattva mantra recitations

Additional preliminary practices can also include offering 100,000 butter lamps, making 100,000 mandala offerings, and making / sponsoring 100,000 Buddha images.

If one is not able to engage in preliminary practices for good reasons, then one can do Dharma work at one’s Dharma centre, place of convenience or wherever recommended by one’s spiritual guide. The Dharma work should be performed as a spiritual practice and not as secular work.

Bodhisattva Vows

One of the prerequisites of Vajrayogini initiation is holding the Bodhisattva vows well. Without holding these vows, no results or attainments can be expected from any Tantric practice especially with Vajrayogini.

What happens during and after the initiation

During the Initiation

Vajrayogini initiation consists of the preparatory initiation and the actual initiation. These two initiations are given on different days. After the preparatory initiation, the practitioner should observe any inauspicious signs that may appear such as bad dreams, which serve as a warning that one is not ready to get the actual initiation.

During the actual initiation, which serves to plant the seed in one’s mindstream, the practitioner visualises the teacher as Vajrayogini and makes certain promises and commitments. The promises made during initiation should be fulfilled regardless of whether the teacher from whom your have received the initiation is still alive or not.

After the Initiation

Following the commitments and promises taken during the initiation is essential to gain attainments. Although there were cases of practitioners who gained attainments during initiation, such cases are very rare. Therefore, the practitioners should study the Tantric commitments and recite the vows regularly until they are familiar with these vows and commitments.

After the initiation, the practitioners should not talk about what happened during the initiation to those who are not qualified (i.e., not ready or those who have broken their vows) as this may create misunderstanding.

The following are the main requirements of Vajrayogini Tantra after initiation:

Maintaining good relationship and samaya with their teacher
Holding the vows and commitment of Vajrayogini practice
Performing tsog every 10th and 25th of the lunar month
Reciting her secret mantra with faith and diligence
Reciting the short prayer to enter Vajrayogini’s Paradise three times a day
Reciting Vajrasattva mantra 21 times per day to purify any possible downfall
Performing six sessions of short Guru Yoga prayer (the practitioner can also opt to do the long version if preferred). The practitioners can recite this either three times in the morning and three times at night, or six times per day in one go
Fulfilling the other commitments you may have made to the teacher during, prior or after the initiation

There are no restrictions for the practitioners to do more than the requirements or what was promised during the initiation; in fact, it is encouraged to do so.

Kyabje Zong Rinpoche advised that before our passing from this world (death), we should create the causes to complete a full-length Vajrayogini retreat, complete with offerings, ritual and fire puja. Practitioners should always keep the intention to do retreat in mind, so even if they pass away before the retreat is completed, they will not break this commitment.

Another requirement is to keep Tantric clothes, ornaments and instruments near the practitioners. Because this may be impractical, practitioners can maintain a picture of these items.

Vajrayogini Self-Initiation (daju)

Tsem Rinpoche about to perform Vajrayogini self-initiation (daju)

Vajrayogini self-initiation, which is also known as daju, is a ritual that serves to purify, reaffirm and mend the vows that have been taken before. During this process, the practitioners can also re-take the mantra commitment, if the commitment was previously broken. One however, cannot promise the same mantra count that was taken during the first initiation. The mantra count promised should be at least double compared to the previous time the mantra commitment was taken.

Vajrayogini self-initiation is usually performed by one’s lama prior to granting Vajrayogini initiation. It can also be taken from time-to-time to ensure success in one’s practice.

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How to Develop Connection to Vajrayogini Without Initiation

Rinpoche’s first Vajrayogini statue, decorated extensively with pearls and semi-precious stones.

Invite and Decorate Her Image

When a practitioner invites the image of Vajrayogini, whether it is in the form of a statue, thangka, photograph or tsa tsa, they should not treat it as just another ordinary object, but as a holy object and a representation of the Buddha’s body. Mantras and / or other holy objects can be inserted into the statue, and the practitioner can have the pujas / tsog performed to consecrate the Vajrayogini image and the holy items inside. The purpose of having these pujas performed is to invite her to abide within this body representation.

The purpose of having a Vajrayogini image is to aid in visualisation, awareness and realising the meaning of her holy form.

The practitioner can also offer ornaments in the form of precious stones and jewels, as an offering to Vajrayogini’s holy image. These ornaments symbolise the perfection of Six Paramitas, which are:

Perfection of generosity
Perfection of moral discipline
Perfection of patience and tolerance
Perfection of effort
Perfection of single-pointed concentration or contemplation
Perfection of wisdom

Considering the deep meaning behind the ornaments in Buddha’s body, practitioners who offer ornaments to Vajrayogini’s image create the causes and the merits therefore to achieve the Six Paramitas themselves. In addition, offering ornaments on the Buddha also creates the cause for practitioners to receive wealth.

Setting Up Her Altar

Tsem Rinpoche’s Vajrayogini altar with extensive offerings

Those who aspire to practise and receive Vajrayogini initiation in the future should set up a nice altar for Vajrayogini in accordance with their budget. The altar should be maintained and clean at all times. A basic altar should have at least a representation of the Buddha’s body (i.e., a statue, tsa tsa, photograph or thangka) at the centre, a representation of the Buddha’s speech (i.e., a Dharma text) to the right of the image and a representation of the Buddha’s mind (i.e., stupa).

In addition to these three, practitioners can add whatever offerings that please the senses as long as they are offered sincerely and obtained through the correct means (e.g., not the result of stealing, killing, etc.).

The author’s personal Vajrayogini altar. She received the Vajrayogini statue from her teacher, Tsem Rinpoche.

Daily Tea Offering

For those who have not received initiation, you can start to develop a connection with Vajrayogini by making tea offerings to her.

Making offerings to Vajrayogini is a wonderful way to build connection with her

The following prayer was composed by Ngülchu Dharmabhadra, an 18th Century Tibetan author.

How to start:

Recite Refuge prayer to Buddha, Dharma and Sangha
Recite Four Immeasurables
Recite Eight Verses of Thought Transformation
Recite Tea Offering prayer below by Vajrayogini. The practitioner can either pour the tea / liquid to the brim prior to reciting the prayer, or pour the tea / liquid at the last line of “I offer” then pour the tea to fill the container to the brim.
Recite the Guru’s mantra instead of Vajrayogini mantra (which is reserved for those who have received initiation)
Recite dedication prayers

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Sacred Vajrayogini’s Tea Offering Prayer

OM AH HUM
As I visualize myself as the deity at the center of the Dharmachakra,
extremely red within a double tetrahedral reality source,
on a stainless moon mandala seat
resides the all-encompassing refuge assembly of guru-deities.

Rang lhar säl chhö kyi khor löi ü
Dog rab mar chhö jung nyi tseg nang
Dän dri dräl da wäi kyil khor teng
Kyab kün dü la ma lha tshog zhug
Gyu lha dzä rin chhen lä drub ching
Yib rab dze yöl go tam päi chü

In a beautifully shaped container filled with the essences
of ingredients made from precious celestial substances,
this vast drink, delicious in taste,
reddish yellow in color, with the scent of camphor,
I offer to the assembly of father, root, and lineage gurus.
Please bless my three doors.

Dang mar ser ga bur dri dang chän
Ro zang dän gya jäi tung wa di
Pha tsa gyü la mäi tshog la bül
Dag go sum jin gyi lab tu söl

I offer to the assembly of powerful mother yoginis.
Please lead me to the field of Khachö pure land.

Ma näl jor wang möi tshog la bül
Nä kha chö zhing du thri du söl

I offer to the assembly of peaceful and wrathful mind-sealed deities.
Please bestow all the supreme and general attainments.

Lha yi dam zhi thröi tshog la bül
Chhog thün mong ngö drub tsäl du söl

I offer to the objects of refuge, the Three Rare Sublime Ones.
Please protect me from the fearful enemies of samsara and nirvana’s peace.

Kyab kön chog rin chhen sum la bül
Dra si zhii jig lä dräl du söl

I offer to the assembly of supporters, dakinis, and Dharma protectors.
Please actualize all activities, whatever is wished for.

Drog khan dro chhö kyong tshog la bül
Yi chi dö thrin lä drub tu söl

I offer to the assembly of siblings, the six types of transmigratory beings.
Please pacify the suffering of my mind’s hallucinated appearances.

Nyen rig drug dro wäi tshog la bül
Sem thrül nang dug ngäl zhi gyur chig

Clarifying myself as the mind-sealed deity, which appears while empty,
and enjoying the food, with the taste of nectar,
my mind enters into the sphere of great bliss and emptiness.

Rang nang tong yi dam lhar säl wä
Ze dü tsii ro la long chä pä
Lo de chhen tong päi ying su zhug

EH MA HO!
How eminently fortunate I am!

E MA HO!
Mä jung käl pa zang

Colophon:
This tea offering prayer to Vajrayogini was composed by Ngülchu Dharmabhadra. The spiritual aspirants can recite it either in Tibetan or English.

Prayer to Vajrayogini by H.E. the 25th Tsem Rinpoche

A beautiful image of flying Vajrayogini.

Lovely Vajrayogini Buddha Lady who entices us away from the lures of samsara, please sustain us to gain Bodhicitta, renunciation and sunyata (emptiness) so we may never be obstructed in our view of what creates suffering and what ends it. This would be wisdom arising.

I pray to you lovely mistress of enlightenment to please place your lotus feet on my head and bless me to gain inner, outer and secret Kechara quickly, which is your supreme attainment that I long for. I request and implore you that within seven lifetimes as promised in your Tantra to our lineage masters or sooner I may ascend your Kechara Paradise with a rainbow body transformed from the coarse body bogged down by the unsteady imbalance of the four elements causing disorders and karma.

I humbly beseech that in this and all future lives until I reach Kechara Paradise I may meet your lineage masters holding your secrets as I did in this life, meet you and be initiated into your secrets that Mara is frightened of always. That in every life from a very young age I seek the guru with your lineage automatically, receive your practice and find a place of solitude to perfect your path of Tantra deep in meditation.

I do not wish to waste time in every life but start at a young age so bless me so. Bless me and let it be so. I fear wasting time my dear mother of coral hue. I miss you and long for you as you are the salvation to one who fears samsara. Although you embody salvation when I unite with you, I find freedom within myself.

Lady who has ascended from samsara yet descends time and time again to our realms to assist, please bless me to have visions of you, appear in my dreams and be embraced by your loving arms like that of an only child. You are the mother without fault or imperfections. May signs of your presence always be present in my life and lives and may I bring you to countless many as I cannot abandon others as they suffer like me.

Please guide me that when the thoughts of self and self-absorption arise, I may wake up from the stupor of the ego realizing the ego less state. May I realize I am the author of my samsara and sufferings finally and blame no one. No escape no matter where I hide in the mountains, under the ocean, in the cities, within the parties or within my family and friends. Bless me to stop wasting time hiding from the truth of self-absorption and ego that only brings more quicksand like situations that hasten unwanted sufferings.

Maiden who appears young, mature, hag like, ogress-like and in multitude of forms to benefit are my refuge supreme. With all my heart, soul, mind and courage I surrender to you as you are the synthesis of the wisdom of all the Buddhas. To know you is to know all the Buddhas. To supplicate you is to supplicate all the Buddhas. To practice your path will be blessed by all the Buddhas. To become one with you is to become a Buddha.

Please bless my channels, drops, winds and 24 sacred places of my body to gather all course winds into my subtle winds. Then gather the subtle winds into more subtle reality realizing clear light and never stir from this uniting with your mind. I become you and you become me shaking the three worlds as the 4th Buddha did in the last watch of the night below the Bodhi tree. I am you and you are me. There was never any difference from the beginning and yet my mind created this difference. May I reside in the clear light of my mind, which is your mind, and realize great Buddha Dakini Lady of Naropa that we are one and the same. Bless me. May I never be parted from you my dear Buddha lady Vajrayogini but be parted from all that is in samsara ruled of attachments, abiding in attachments and experiencing the results of attachment.

Supreme Lady Vajrayogini, who only appears solid yet is like a mirage, bless me and may I bring countless beings time and time again and life after life to your blessed domain which is Kechara Paradise.

Composed by Tsem Rinpoche
September 22, 2015

Vajrayogini: Tricosmic Lady of Coral Hue

Another prayer to Vajrayogini by H.E. the 25th Tsem Rinpoche

Vajrayogini: Tricosmic Lady of Coral Hue

Computers, internet, TVs, DVDs, dance-clubs, music, fame, stardom, money, alcohol, drinking, playing, games, traveling, working and yet I am still depressed and bored.

I win, you win, I am wrong, you are right, I have been found out, I have not lost face, I am hidden, I am straight-forward, misunderstood, understood, taking advantage of, cheated, loved, abused and used, forced, compliant, hateful, loving, and so many more emotions I have given, taken and experienced, yet why do I still feel like I am losing?

My mind unsettled, dwelling in depression, absorbed in fear, unable to escape from my lack of self-esteem. Fear of old age, poverty and extreme loneliness. Regret of a wasted life, I have nothing to look forward to except the cold, lonely stone-like corpse which I have called myself. Is that the purpose of my living? Is that the end, my death? I fear and tremble and avoid, yet I come back to the same fear.

Have I distracted myself away from the truth, which is all that is born must die. I have looked high and low for someone who can offer me protection from the fears, distresses, spirits, ghosts and my self-made sufferings in this life. And I am trembling, shaking and unable to sleep, insomnic with thoughts of the end which is near.

Great female Buddha, Goddess, Mother Earth, Rainbow Lady, Buddhadakini, Yogini, adamantine master, sage, conqueror and the only one in this most horrendous of times I can fully trust, relax and rely upon.

Bless me that I may practice your profound eleven yoga meditations. Protect me with the results of your generation and completion stage practices. Manifest to me during the day and in dreams at night. Be my teacher, be my guide, be my ‘lover,’ be my Goddess, be my friend. Please manifest to me.

May I in this life and all future lives be closest to you. May I please you my queen, as your closest servant. Protect me completely as stated in your eight praises. May I gain all common and uncommon attainments, wealth, protection and guarantee that I will be safe after death. I devote myself to you great Maha-Yogini, the supreme Lady Buddha of coral hue.

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Go to top

Click here to read The Life and Teaching of Naropa, a biography of the Indian Mahasiddha Naropa by Herbert Guenther. Naropa’s lineage of Vajrayogini practice was transmitted to Tibet and has become the most widespread within Tibetan Buddhism.

Sukkhasiddhi. Click on image to enlarge or click here for more beautiful thangkas.

Kandarohi, Vajra Yogini and Dorje Shugden. Kandarohi is one of the Four Heroines of the Cardinal Directions from Vajra Yogini’s mandala and is known as the “Goddess of Action”. Click on image to enlarge or click here for more beautiful thangkas.

Sources:

8 Lines to Infinity
Bodhgaya & Vajrayogini
Don’t miss this: Offering onto Vajra Yogini
Facebook Answered: Vajrayogini’s Sacred Initiation
Facebook question: What are the Commitments After Receiving Vajra Yogini’s Sacred Initiation?
Facebook question: What is Vajra Yogini’s Left Foot Stepping On?
Flying Vajrayogini in Patan, Nepal
For Elizabeth regarding Vajra Yogini Mandalas
Gelug Vajra Yogini
Getting Closer to Vajrayogini
H.E. Tsem Tulku Rinpoche on Vajrayogini
Homage to the Headless Divine Lady
Kyabje Pabongka Rinpoche in Tantric Dress
Did you know this about Pabongka Rinpoche?
What Others Say About H.H. Pabongka Rinpoche
Kyabje Pabongka Rinpoche’s Clairvoyance
Incomparable Kyabje Pabongka Rinpoche
Make Offerings to Vajrayogini in Kechara Forest Retreat
Mara Fears Vajra Yogini
My Father’s gift of Vajra Yogini
My First Guru in New Jersey
Pemako – Vajrayogini’s Sacred Body
Tea Offering to Vajrayogini (For the 1st Time!)
The Miraculous Vajrayogini of Ditsa Monastery
TRANSCRIPT: How Lama Tsongkhapa transforms to Vajrayogini
The Queen Turns Red…
Twenty-Four Holy Places & Eight Great Charnel Grounds
Starting on Vajra Yogini NOW!
Very Important Talk!! Must Listen!
Vajrayogini Brass Statue with Antique Finish, 9 inches
Vajrayogini Thangka
Vajrayogini Thangka (Vintage Effect)
84 Mahasiddhas
6 Yogas of Naropa by H.H. Kyabje Zong Rinpoche
Vajrayogini and Other Sacred Power Places in Nepal
Eight verses to happiness and acceptance
The Tsongkhapa category on my blog
The Wheel of Sharp Weapons
Shantideva’s Dedication Prayer
27 Rules to Real Happiness!!!
Complete Commentary on 50 Verses of Guru Devotion
Vajrasattva and Prostrations Practice
Vows and Commitments: The Root Of All Attainments
Simmer-Brown, Judith (2014). Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston, MA: Shambhala Publications. ISBN 978-0834828421
The Fourth Amdo Zhamar, Gendun Tendzin Gyatso – http://treasuryoflives.org/biographies/view/Fourth-Amdo-Zhamar-Gendun-Tendzin-Gyatso/3296
The Fifth Amdo Zhamar, Lobzang Shedrub Tendzin Gyatso – https://www.treasuryoflives.org/en/biographies/view/biography/13176
Journey to the Hidden Land Pemako – http://www.elephantjournal.com/2011/08/journey-to-the-hidden-land-of-pemako/

Please support us so that we can continue to bring you more Dharma:

If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team

35 Responses to Vajrayogini – The Powerful Divine Red Lady

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Ng Cheng Sin on Oct 10, 2022 at 8:13 pm

Thank you Rinpoche and blog team by publishing this article. It is very informative by having details on what can I do the next to be on the path of preparing myself in Dharma practice. 🙏🏻

Tsa Tsa Anne on Aug 16, 2021 at 12:41 am

Seen this article so many times but never caught my attention until 2 days ago with so many important and very in detailed information how we can start our connection with Vajrayogini practice in the future. And I was very surprised with the 2 short blessed prayers of Vajrayogini composed by Rinpoche for everyone to do her prayer without any initiation and create blessings for us to receive her practice. Thank you Rinpoche and blog team for this wonderfully blessed article🙏😍🌈

amy on Aug 17, 2019 at 7:57 am

How do I get on your emailing list for the next Vajrayogini FIre Puja. I have emailed several times but have never received a response. I live in the US so will need advance notification. Thank you.

Valentina Suhendra on Apr 3, 2019 at 6:05 am

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

Pastor Loh Seng Piow on Mar 17, 2019 at 11:30 pm

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
https://video.tsemtulku.com/videouploads/comment-1552836556.mp4

Pastor Loh Seng Piow on Mar 17, 2019 at 11:28 pm

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

Jacinta Goh on Nov 3, 2018 at 6:48 am

It seems to me that everything that Rinpoche has said, shared, shown or even the info being put in this blog ultimately directed to Vajrayogini. Even article like Pemako, the powerful place on Earth is connected with Her.

That day Pastor David shared on how to do VY statue consecration with Her prayer and tea offering. After that, Rinpoche has shared and explained the short prayer of Vajrayogini and the use of prayer Wheel. I have started to recite the prayer and the tea offering as well. As for prayer Wheel, I have one at home but not knowing the significance of it till Rinpoche shared the vast merits of using that during our prayer especially during the circumambulation. I have started taking it out and using it too. My girls love to “play”with it and I thought “What a great way for them to generate merits too”. One day will share the significance of it with them.

As for circumambulation, there’s a nearby Mahayana temple in Butterworth. I like to go that place as they have two big stupas and a Bodhi tree. I used to go to whenever I am free but I tried not to go often (although I prefer to do my circumambulation every single day! ) because I’ll be looked upon as crazy. I am fond to do my circumambulation just like High Lama that will circumambulation stupas at night or in the evening. Hardly I can see anybody using that powerful place or maybe I didn’t go at the right time. Anyway, I will always go at odd hour so that I can have the place all by myself ?. Often time, I will drag one of my children along. Heheheh….

As usual, I make 7 rounds starting Rinpoche’s mantra one round, then Lama Tsongkhapa, then Dorje Shugden and then another 4 rounds of other mantras that I know. Actually, I like to circumambulation in KFR espcially the VY stupa but I don’t have that karma to be there at the moment. I hope by thinking of it, I can generate causes to be there ? cheeky me!

Thank you Rinpoche for this article.

- Jacinta Goh on Feb 16, 2021 at 12:11 am
  
  More than 2 years have past since and I’m glad I can read back what I’ve written. #thankyou Rinpoche.
  
  ❤️,
  Jacinta Goh
  
Pastor Niral Patel on Oct 28, 2018 at 1:23 am

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

Valentina Suhendra on Oct 26, 2018 at 11:30 am

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

Joy on Oct 26, 2018 at 12:56 am

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

Pastor Adeline on Oct 26, 2018 at 12:23 am

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

Pastor Shin Tan on Oct 4, 2018 at 4:14 pm

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.

Meghna on Sep 28, 2018 at 3:47 pm

I must have read this particular article/seen the videos quite a few times by now; yet I always end up coming back for a re -read. I guess I knew that would happen – probably the reason I never ended up commenting [unusual for me]

Info overload – and that too in a good way! Not sure what it is; but after reading about the powerful divine lady, negativity seems to start clearing asap. No matter how stressful or problematic the environment had been, things start to look up.

Even the comments are so full of knowledge. This blogsite is pretty unique – such amazing knowledge is freely shared and to top it off – even more information is shared in the replies!

Seriously happy to come by such knowledge.

Beatrix Ooi on Aug 23, 2018 at 11:42 am

For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9

Pastor Adeline Woon on Jul 27, 2018 at 7:08 am

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

Pastor Shin Tan on Jul 25, 2018 at 2:52 am

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.

Pastor Shin Tan on Jul 22, 2018 at 11:28 pm

Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.

https://www.youtube.com/watch?v=LPAfpMoN2bA

Pastor Shin Tan on Jul 21, 2018 at 4:26 pm

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

yin ping on Jul 10, 2018 at 10:48 pm

In Buddhism, lineage is very important because it indicates the teachings and practice comes from authentic sauce. And more important practitioners need the blessings from the lineage masters in order to gain attainments.

Tsem Rinpoche was 15 years old when he received a Vajrayogini initiation from the great Abbot of Sera Mey Monastery , Kensur Rinpoche Lobsang Tharchin in New Jersey. Kensur Rinpoche Lobsang Tharchin was the student of of Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche. His main practice was the Buddha Vajrayogini.

In 1982, Tsem Rinpoche had the fortune to meet his root Guru Kyabje Zong Rinpoche and received a Vajrayogini initiation again from this great master. Kyabje Zong Rinpoche gave the Vajrayogini initiation together with the full commentary in a 2 weeks event which took place in Yucca Valley, California.

Thank you Tsem Rinpoche for this profound teaching. Vajrayogini practice at Kechara is derived from a pure unbroken lineage of great masters and practitioners.

Pastor Shin Tan on Jul 7, 2018 at 2:21 pm

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

Sri Taranath on Dec 9, 2017 at 1:45 pm

Tqq rinpoche for make crystal clear on Great Dakini Vajrayogini.
As what I learn is Vajrayogini is supreme Buddha , even she look gracefull and wrathfull she represent the subdue of egoness and desire of human mind and also the Maha Karuna Devi ,great compassion.. WHOEVER PRACTICE VAJRAYOGINI WITHOUT HESITATION SURE WILL ATTAIN BUDDHAHOOD IN THIS LIFE TIME. Namo Vajrayogini Mahayogini Namostute…

Pastor David Lai on May 4, 2017 at 8:38 am

From Tsem Rinpoche: Every person who has Maha-anuttaratantra empowerments (Eg. Heruka, Guhyasamaja, Yamantaka, Vajra Yogini, Chittamani-Tara, Kalacakra, Hevajra, Gyalwa Gyatso Chenresig, etc) should keep a copy of this on their shrine or prayer book. These are all the ritual items tantric practitioner must keep by commitment. If it is in picture form, it is alright also.

Soon Huat on Dec 11, 2016 at 6:23 pm

Thank You Rinpoche and Valentina for the valuable article of introducing the powerful Divine, sacred Vajrayogini, to us. I was praying to Amitabha and wish to go to Western Pureland in future. Hence, I was a bit shacky or hesitated when Guru asked us to go for Vajrayogini as it is very high tantra. After getting advice from Pastor Seng Piow. I decided to set my mind to go for Vajrayogini praying (doing serkym daily to Her and hope one day receive Her initiation from Guru). Stay foolish: just follow whatever Guru say without doubt. This is my attitude toward Dharma now. I am still far from Guru’s expectation (very far) but I am trying hard to close the gap; changing my samsara habits now.
Thank You Valentina, I understand more about this powerful great divine now. Pastor Patsy gave me a book filled with Vajrayogini photo taken in pilgrimage in Nepal. I flip it when I am down or a few times in a month. I really love the Vajrayogini statue. I have a huge sacred Vajrayogini statue at home now; Thank You Pastor Seng Piow. I do daily praying to Her whenever I am back to Penang. My wife and daughter are chanting Dorje Shugden mantra in front of alter daily and wish they are protected by Dorje Shugden and build connection to Vajrayogini too. I would like to Thanks to Pastor Patsy for the tsa tsa for me to bring to China for continue my praying.
I am in debt to a lot of persons in Dharma path. Thank You.

- Valentina Suhendra on Dec 11, 2016 at 10:04 pm
  
  Dear Soon Huat
  
  Thank you for your kind comment. I am glad that this post is useful of you and you can learn from it. I am happy that you are connecting to this divine Buddha. Do keep up and persevere in your practice.
  
  Valentina
  
Wan Wai Meng on Nov 25, 2016 at 3:46 am

Thank you to Valentina for sharing her understanding and insights into the practice of Vajrayogini. Vajrayogini practice has been practiced by Lama Tsongkhapa and a host of many peerless Gelug Lamas, it is a practice that is wish fulfilling and can fulfill all our dharma aspirations.

shelly tai on Sep 8, 2016 at 12:39 pm

Thank You Rinpoche and Valentina for this clear write up on this powerful Buddha of Vajrayogini. There is no words can describe how beneficial is this practice and how fortunate of us to hear her name , as I read through the write it really make me understand more about her practice and especially her iconography it make it important for us as a practitioner to learn about her iconography because then we can explain to others why her practice is so powerful and beneficial .

Pastor David Lai on Aug 26, 2016 at 4:13 am

I guess beyond the mysticism of tantric rituals and magic, the allure of Vajrayogini stems with the promise that she brings with her practice. The very fact that her practice is easier, just as potent as other practices and far more suitable for the materialistic and sexualized modern individual does not mean it is not without the necessary preparations that go about with the receiving of higher tantra.

The actual stabilizing groundwork of her practice begins before receiving her initiation, which is the preliminary practices, the devotional means in which we engage with our spiritual teachers, adherence to spiritual vows and commitments and thus, the necessary merits accumulate like precious gold dust that practitioners of old, offer to their vajra teachers in order to receive precious instruction.

That is why, we begin the Vajrayogini sadhana from the very moment we aspire to receive her practice through the setting up of her altar, engaging in Dharma work, Dharma commitment and so forth. We are already engaging in Vajrayogini sadhana and accumulating vast potential that when we actually receive her practice, there would be fewer obstacles and attainments would come with less hindrances.

Pastor KH Ng on Aug 19, 2016 at 12:11 pm

Thank You Rinpoche, Valentina and all who make this very compelling post possible.

This post is very comprehensive in providing an accurate and clear understanding to prepare ourselves for the practice of VajraYogini. Any misunderstanding for aspiring practitioners and outsiders alike can be cleared by reading this post.

This also constitute a preparation guide for the practice of VajraYogini, and we know exactly what needs to be done in order to receive her practice. It is complete, clear, simple and profound at the same time.

Thanks again.

- Valentina suhendra on Aug 19, 2016 at 12:44 pm
  
  Dear Pastor KH
  
  Thank you for your kind comment. Please help to share this post so many people can be connected to her practice 🙂
  
graceleong on Aug 18, 2016 at 9:24 pm

Thank you Rinpoche, Valentina and all the other writers who contributed to this precious article. This article is the most extensive of all that I have read on this topic. Each time I am in awe and feel very blessed that I have the conditions to meet this powerful divine red lady and also to make connections with Her every available day I have in this lifetime.
Those of us in Kechara have the great fortune to have a Guru, H.E Tsem Rinpoche, who holds the lineage of this powerful Tantric teaching. Rinpoche is a qualified teacher, who received Vajrayogini initiation from other qualified master(s) from an authentic lineage. Rinpoche is also a teacher who has been holding his commitments very well, exuding perfect qualities and Guru devotion; a perfect Guru for us to contemplate his good qualities repeatedly.
I humbly pray that one day I will gain enough merits to receive this precious initiation, to practice successfully and ascend the heaven of KECHARA to attain Enlightment for the benefit of all . With folded hands.

- Valentina Suhendra on Aug 18, 2016 at 10:33 pm
  
  Dear Grace, thank you for your kind comments. I am glad you learned from the article and I hope the information will be useful for you.
  
  In this article, there is an information about how to start doing her practice without initiation. May you be blessed by this divine lady of the coral hue always.
  
  Valentina
  
Stella Cheang on Aug 18, 2016 at 6:09 pm

Thank you Rinpoche and Valentina for this very important article on the supreme Goddess Vajrayogini of our lineage. The whole meaning behind “Kechara” is to plant a seed for us to be connected to Vajrayogini’s pureland, Kechara Paradise. I am very thankful to be introduced to this Buddha and given the opportunity to learn up about her in this blog, as her practice offers enormous benefits that can alleviate us from the samsaric cycle very swiftly.

From this article, a few learnings stood out to me;
1. We are very fortunate to have met our Guru Rinpoche who was bestowed with the Vajrayogini practice from pure authentic lineage that can be traced back to Lama Tsongkhapa’s time.
2. Her fully exposed form is to emphasize the purification of desire and attachment which is a rampant distraction to practitioners during this degenerated times.
3. The key objective of Vajrayogini’s practice is to ascend to Kechara Paradise and receive teaching from Vajrayogini directly.
4. Vajrayogini’s practice is powerful in the purification of our delusions (i.e., ignorance, hatred, desire), thus transforming our self-cherishing mind.
5. As she is a Karma Deity, her practice will follow the practitioners from one lifetime to another lifetime, hence allowing us to pick up from where we left off. Which also means that practitioners will take good rebirth in the next lifetime, be born in a conducive environment suitable for Dharma practice.
6. Anyone who aspires to receive Vajrayogini’s practice must have a qualified Guru and develop strong inner qualities that can hold the commitments well. This is on top of having fulfilled the preliminary practices and learn up on designated Buddhist studies.

Our Guru, His Eminence the 25th Tsem Rinpoche is a qualified Guru who had received Vajrayogini teachings from two of the most prominent Vajrayogini lamas; i.e. Kensur Rinpoche Lobsang Tharchin and Kyabje Zong Rinpoche. Through the blessing of Tsem Rinpoche, we can establish a connection with Vajrayogini in this lifetime by following the instructions stated here in this article. This should be the goal of our lifetime instead of chasing after material possessions. Thank you very much, Rinpoche and Valentina, for this informative write up – the one-stop-shop for everything Vajrayogini.

- Valentina Suhendra on Aug 18, 2016 at 10:22 pm
  
  Dear Stella
  
  Thank you for your comment. I am happy that you learned a lot from the article just as I have learned a lot during my research. I also appreciate the fact that you read the article thoroughly and summarise the points in your comments.
  
  May you always be blessed by Vajrayogini and able to spread her practice to many.
  
  Valentina
  
Joy on Aug 16, 2016 at 10:18 am

Thank you Valentina for this very important compilation of Vajrayogini’s teachings by Rinpoche and how we can start getting connected with this divine supreme lady.

Vajrayogini is actually the very first deity from “Tibetan” Buddhism pantheon of Buddhas. The first time I saw her was from my sister’s apartment and she totally freaked me out yet at the same time she was extremely mesmerising. I would have never ever really knew how valuable Her practice is if it was not for Rinpoche who from day one kept on promoting Her and explaining to us Her great supreme qualities and how she would be able to grant us enlightenment within seven life times! But that is not the best that intrigued me the most.

I think what I found most beautiful about her practice is that you can incorporate her practice into one’s daily activities, from showering, dressing, eating, drinking, even sleeping there is a specific yoga! The other fact that I found interesting is that she specifically manifested for the kaliyurga times and that she becomes even more potent as times get even more degenerate where sexual desires pervades our media and our lives.

It is definitely one thing admire and wish to one day receive this initiation, it is another thing to actually create the causes to receive it. One requires true effort to fight of ego self comfort and to be brave to do the things we’re not use to do, most importantly to do the things that our Guru has instructed us to do, otherwise what makes us think we can follow the Guru’s instructions for higher tantra. Hence, everything our Guru ask us to do now, if we are fortunate enough to have a qualified Guru to a method to help us create the cause to one day be able to receive this Highest supreme Yoga Tantra. Like what Rinpoche always says we do not start when we have receive the initiation and suddenly we become some super wonder woman overnight, we actually have to begin the hard work now. Thank you Rinpoche for showing us the way and even if we are still not “qualified” to receive the teachings, the prelims and all the other efforts we put in to destroy our ignorant mind is still a step ahead and away from the miseries of samsara, at least some things still get purified, some merits still got collected which is better than nil. But of course the goal is always to receive this teachings, perhaps one of the very few reasons why I am still in Dharma.

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Vajrayogini – The Powerful Divine Red Lady

Background

H.E. the 25th Tsem Rinpoche teaching about Vajrayogini

The Vajrayogini Lineage Practiced in Kechara

Vajrayogini Iconography

H.E. the 25th Tsem Rinpoche explains Vajrayogini’s iconography:

Part 1

Part 2

Part 3

Power Places Associated with Vajrayogini

The Benefits of the Vajrayogini Practice

Rituals Associated with Vajrayogini Practice

Pre-Requisites of Receiving Vajrayogini Initiation

What happens during and after the initiation

How to Develop Connection to Vajrayogini Without Initiation

Sacred Vajrayogini’s Tea Offering Prayer

Prayer to Vajrayogini by H.E. the 25th Tsem Rinpoche

Another prayer to Vajrayogini by H.E. the 25th Tsem Rinpoche

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The Dākiṇī with the Essence of all Buddhas, Vajrayoginī

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H.E. the 25th Tsem Rinpoche
explains Vajrayogini’s iconography: