Sakya Lopon Sonam Tsemo – The One Who Ascended to Kechara Paradise
(By Tsem Rinpoche and Pastor David)
The great master, scholar, meditator and the one who ascended to Vajra Yogini’s paradise, Lopon Sonam Tsemo
The great Lopon Sonam Tsemo (1142-1182 CE) was the 2nd of the five founding fathers of the Sakya tradition and the 9th in Naropa’s lineage of Vajrayogini practice. He was the eldest of the three great sons of Sachen Kunga Nyingpo, the 1st founding father of the Sakya tradition. The father’s consort and mother to Sonam Tsemo was Machig Odron. His younger brother was Jetsun Drakpa Gyeltsen (different than Tulku Drakpa Gyeltsen), who eventually became the 3rd founding father of the Sakya tradition.
Sonam Tsemo’s father, Sachen Kunga Nyingpo (1092-1158 CE) was the son and student of the founder of the Sakya School, Khon Konchok Gyalpo (1034-1102 CE). At 12 years old, Sachen Kunga Nyingpo came under Bari Lotsawa’s guidance. Upon performing a six-month retreat on Manjushri, he gained a pure vision of the bodhisattva who gave him teachings that have since became known as the Parting from the Four Attachments. Sachen was the first to write down the previously-oral teaching called Dorje Tsig Kang or Vajra Verses, a foundational teaching of the Lamdre tradition that is attributed to Virupa. He was the 1st of the five Sakya patriarchs, and the 3rd throneholder of Sakya Monastery. Sachen had many prominent students, including Pakmodrupa, Jangchub Sempa Aseng, and his sons Sonam Tsemo and Jetsun Drakpa Gyeltsen.
The birth of Sonam Tsemo was heralded by a miraculous inscription written by dakini on the doorway to the Mahabodhi Stupa.
Just like his father, Sonam Tsemo remained a layman for the rest of his life but he never got married or had children. He was widely believed to be the incarnation of the Indian master Durjayachandra. He was born in the Male Water Dog year of 1142 in Sakya, Tibet. According to his biography, a sacred inscription was written by dakinis above the doorway to the Mahabodhi Stupa in Bodhgaya, the site of Lord Buddha Shakyamuni’s seat of enlightenment. The inscription proclaimed, “The holy abbot Sonam Tsemo who is the emanation of Manjushri and owner of all Vajrayana Dharma has taken birth in Sakya.” Immediately after he was born, he amazed all who were present by uttering in Sanskrit, “I am beyond behaving like a child.” Then he sat in full meditation posture.
Private Manjushri statue of Tsem Rinpoche. Click to enlarge.
At three years old, Sonam Tsemo was already receiving pure visions of the Bodhisattva Manjushri, Shri Hevajra, Green Tara and Arya Acala. He had the amazing ability to quote from memory the three Hevajra tantras, the Cakrasamvara Root Tantra and the Samucca Tantra. He even had recollections of 11 of his previous lives. Starting from a young age, Sonam Tsemo received numerous important teachings and transmissions on tantra from his father. With a seriousness that belied his age, he studied and contemplated the teachings deeply and thoroughly. Before he turned 17, he could already recite 40 different tantric scriptures from memory and his fame as the youngest erudite scholar swept all over Tibet and even reached the Gangetic plains of India.
An old Sakya thangka that depict Sonam Tsemo (left) and Jetsun Drakpa Gyeltsen (right).
Sonam Tsemo’s younger brother, Jetsun Drakpa Gyeltsen (1147-1216) is the 3rd of the five Sakya founding fathers and was famous for his commentary on the Parting from the Four Attachments. His biography states that he incorporated practice in his daily routine so thoroughly that he could perform the visualisation of the mandalas of up to 70 deities in the course of a single day. He was always seen to be practising constantly, and was famous for his lucid teaching style. He had many prominent disciples but Sakya Pandita Kunga Gyeltsen, his nephew, was foremost amongst them.
Jetsun Drakpa Gyeltsen came to be appointed the throne holder of Sakya when he was just 13 years old. It was none other than his brother, Sonam Tsemo, who appointed him to the throne. Sonam Tsemo was just 17 years old at the time. He had come to a decision and told his brother Jetsun Drakpa Gyeltsen, “I have decided to go to central Tibet to study the sutras and the field of logic. You should remain here in this holy seat of Sakya Monastery to lead the disciples.” Thus Sonam Tsemo appointed his brother as the throne holder of Sakya and he himself set off for Sangpu Neuthok Monastery.
Sonam Tsemo’s nephew was Sakya Pandita Kunga Gyeltsen, one of the previous incarnations of Dorje Shugden.
While at Sangphu Monastery, the great master Chapa Chokyi Senge was the throne holder of the monastery and he had eight excellent disciples who were known as the eight great lions. In addition, he had another eight disciples who were known as semi-lions. Furthermore, he had four disciples from noble families, Sonam Tsemo himself being from the Khon family, Netso from the Khu family, Camo from the Ngok family and Oma from the Nyo family.
Needless to say, Sonam Tsemo arose as the most outstanding and learned among all of the disciples. He studied with this master for 11 years and became an expert in the Mahayana scriptures such as Dharmakirti’s Pramanaviniscaya, a treatise on logic and epistemology and Shantideva’s Bodhicharyavatara, a treatise on the Bodhisattva Way of Life. Furthermore, Sonam Tsemo also received some teachings from the Indian or Nepali Acarya Sri Anandagharba.
Sonam Tsemo travelled to study at the famous monastery of Sangphu Monastery, the seat of the great master Chapa Chokyi Senge.
The old statue of the Indian Mahasiddha Virupa who was attributed to have started the Lamdre teachings.
When Sonam Tsemo turned 26, he composed the treatise called the Door to the Dharma at the sacred shrine of Nalatse and it would be amongst his most famous written works. This treatise gives an overview of the complete path of the Buddha’s teachings. It was during this period that he is said to have received teachings directly from pure visions of the Mahasiddha Virupa and many other tutelary deities. In this manner, he surpassed all doubt concerning every aspect of the Dharma and attained perfect memory of the teachings. At 27, he was widely renowned to be the main pillar of the Buddha’s teachings in the world at that time.
When he turned 28, Sonam Tsemo bestowed a landmark teaching on Lamdre (or the Path and the Result) at the ancient Sakya Monastery. It was on the 1st day of the month that he reached the section on the profound view of the nature of phenomena. It was midway during teachings that the gathering of his disciples perceived an extraordinary vision of him. His brother, Jetsun Drakpa Gyeltsen, saw Sonam Tsemo as the Bodhisattva Manjushri enthroned amidst an ocean of offerings. Another prominent disciple, Chosay Chagkyi Dorje had a vision of him as the Mahasiddha Virupa, the founder of the Lamdre teachings. Other disciples like Nyak, Ngodrup and Mokton Tsuktor Wangpo, and the rest of the disciples perceived him as the Bodhisattva Avalokiteshvara. These visions preceded a very special attainment of meditative concentration for those present.
A modern photo of the great Sakya Monastery where Sonam Tsemo bestowed a great teaching on Lamdre. Behind the monastery, perched on the hill to the right, is the temple of Mugchung, one of Dorje Shugden’s holy abodes. During the monthly Dorje Shugden puja, one of the places from which Dorje Shugden is requested to come from is this very temple.
Later, while bestowing empowerment, Jetsun Drakpa Gyeltsen perceived light rays emanating from Sonam Tsemo and heard the music of countless celestial instruments. At this point, Sonam Tsemo actualised the emanation of the mandala of the deity and bestowed empowerment upon Jetsun Drakpa Gyeltsen within this mandala. It is because he was able to actualise the profound mandala of the deity that he opened the door to a special experience of meditative concentration for his initiates.
In his lifetime, Sonam Tsemo composed many important texts and was highly regarded by leading lamas and masters of his time. Click here to download more high resolution images of the great Sakya masters.
Thereafter, Sonam Tsemo skillfully taught both the sutra and tantra according to the diverse tendencies of each disciple. He was an unexcelled scholar of the Pramanavartika or the teachings on valid cognition, and Lamdre. He always wore a yellow Dharma robe, which symbolises the profusion of unsurpassed teachings and debate on both philosophical and scriptural subjects. In his brief lifetime, Sonam Tsemo composed many texts which are a treasure trove of elegant words, including a commentary of the Bodhicharyavatara by Shantideva; Schematization of the Tantra; Rays of Sunlight, an exceptional commentary of the last two Chapters of the Hevajra Root Tantra; an explanation on the Second Chapter of the Samputa Tantra; Door to the Dharma; Easy Entrance for Beginners; and Instructions for Reading Sanskrit.
Despite his influence on and immense contributions to the Sakya lineage and tradition, in his lifetime, Sonam Tsemo held the throne of Sakya for just three years. He was the 4th Sakya Trizin, or throne holder of the Sakya lineage. We are currently at the 42nd Sakya Trizin. After Sonam Tsemo had decided to pursue more intense studies and meditations, he appointed his younger brother as successor and spent the remainder of his life in study and intensive practice in quiet and isolated places. It is said that he crowned his extensive knowledge of sutra and tantra with extended periods of intensive meditation and thereby attained the highest stage of realisations.
On the 11th day of the Tibetan month of Malpo in the Male Water Tiger year 1182, the great Sonam Tsemo passed into parinirvana at the age of 40 years old. At his great passing, it is said that he manifested two miracles for the benefit of beings. The first aspect is described in the Supplication with a Mournful Melody. He performed a tsok offering with his brother, Jetsun Drakpa Gyeltsen for the last time on the evening of the 10th day of the month. The next morning, Jetsun Drakpa Gyeltsen came to his brother’s room and found only his Dharma robe left behind, for he had ascended to the Kechari realm without abandoning his body. With great fervour, Jetsun Drakpa Gyeltsen recited the Supplication with a Mournful Melody and miraculously a prophecy emerged from the Dharma robes, which sounded like a bee.
The second aspect of Sonam Tsemo’s great passing was described by an old woman who was an eyewitness. She saw him standing on a rock at the holy spring near Sakya known as Chumik Dzingka, and his body ascended gracefully into the sky while still holding on to this dog. As a result, footprints of Sonam Tsemo and his dog can still be seen in the rock as a field to accumulate merit. The great master Mantradhara Ngawang Kunga Rinchen made offerings and decorated the site. There is another account that says he ascended from Gorum Library near Chumik Dzingka spring. Consequently, a stupa containing his holy relics was constructed there for the future veneration of pilgrims.
An old woman saw the great Sonam Tsemo standing on a rock at the holy spring near Sakya Monastery (pictured here in this old photograph) known as Chumik Dzingka as he ascended gracefully into the sky while still holding on to this dog.
According to attained lamas, there is no doubt that Lopon Sonam Tsemo had departed for the Kechari realm or Kechara Paradise without leaving his body. In order to inspire future practitioners, he manifested parinirvana without abandoning his body and transmigrated to the realm of Kechara Paradise.
The omniscient king of the Dharma, Lama Tsongkhapa, collected all of the pure and unbroken lineage teachings from the three pre-existing Tibetan Buddhist traditions, namely the Nyingma, Kagyu and the Sakya. From the Sakya, Lama Tsongkhapa incorporated the Thirteen Golden Dharmas, amongst which is the exalted practice of Vajrayogini. Within the Vajrayogini practice, practitioners propitiate each of the long line of lineage masters every day.
This lineage begins with Naropa and extends all the way up to the lama that bestowed the Vajrayogini practice to you. The great Lopon Sonam Tsemo is within the line of lineage masters and hence, he is particularly revered within the Gelug tradition. The Vajrayogini practice within the Gelugpas come from the Sakyas extending back to Sonam Tsemo and Naropa. Therefore Gelugpa Vajrayogini practitioners will, on a daily basis, invoke Lopon Sonam Tsemo for his blessings to accomplish enlightenment through the path of Vajrayogini.
Hevajra (central figure)
The 30th Sakya Throneholder Sonam Rinchen (1705-1741) (top leftmost), the 31st Sakya Throneholder Ngawang Kunga Lodro (1729-1783) (top second from the left), Buddha Shakyamuni (top middle), Naro Kechari Vajrayogini (top right), Yellow Dzambala (middle leftmost), The 39th Sakya Throneholder Dragshul Trinley Rinchen (1871–1936) (middle second from the left), Citipati Lord and Lady of the Charnel Ground (middle right), Panjaranatha Mahakala (bottom left), Dorje Shugden Tanag (bottom right)
Hevajra is one of the main highest yoga tantric meditational deities of the Sakya tradition and the 30th Sakya Throneholder Sonam Rinchen featured as the largest of the three Sakya Trizins depicted here enthroned Dorje Shugden as a protector of the Sakya tradition. The 31st Sakya Throneholder Ngawang Kunga Lodro was his son and the emanation of Dorje Shugden who composed the Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden as an enlightened Dharma Protector within the Sakya tradition up until today. Both the 30th and 31st Sakya Throneholders are highly respected and revered for their mastery of the Buddhist teachings, and their ability to teach others.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder who also taught hundreds of scholars, masters and great practitioners. He was an ardent practitioner of Dorje Shugden and proliferated the practice throughout the Sakya tradition. Aside from the three aforementioned Sakya throneholders, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag and these include the following:
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
The 31st Sakya Throneholder Ngawang Kunga Lodro (1729-1783) (central figure)
Hevajra (top left), Naro Kechari Vajrayogini (top right), Panjaranatha Mahakala (bottom left), Dorje Shugden Tanag (bottom right)
The 31st Sakya Throneholder Ngawang Kunga Lodro was the son of the 30th Sakya Throneholder Sonam Rinchen. He was considered to have been an emanation of Dorje Shugden at that time and an erudite scholar, accomplished Tantrika and a great lineage holder of the Sakya tradition. He was the teacher of hundreds of scholars, masters and great practitioners. He composed the 149 page Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden within the Sakya tradition even until today. He is also known as a lineage holder of the Naro Kechari Vajrayogini practice within the Sakya tradition. Aside from Kunga Lodro, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 30th Sakya Throneholder Sonam Rinchen (1705-1741)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
Dorje Shugden Tanag (central figure)
The 39th Sakya Throneholder Dragshul Trinley Rinchen (1871–1936) (top left), Naro Kechari Vajrayogini (top right), Panjaranatha Mahakala (bottom left), Citipati Lord and Lady of the Charnel Ground (bottom right)
Dorje Shugden Tanag literally means ‘Dorje Shugden riding on a black horse’. He is a unique form of Dorje Shugden that arose within the Sakya tradition, is one of the earliest forms of the protector deity and is propitiated as an enlightened Dharma Protector.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder. He taught hundreds of students who became scholars, masters and great practitioners by following his teachings. He was also a great practitioner of Dorje Shugden and proliferated this practice throughout the Sakya lineage. Aside from Dragshul Trinley Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag within the Sakya tradition. These great masters include:
- 30th Sakya Throneholder Sonam Rinchen (1705-1741)
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
The 30th Sakya Trizin Sonam Rinchen (main figure)
The 30th Sakya Trizin Sonam Rinchen, Hevajra, Vajrayogini, Mahakala of the Doors, Palden Lhamo, Gonpo Tramsuk (Brahmarupa), Dzambala and Sakya Dorje Shugden Tanag.
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. Sachen Kunga Nyingpo (1092–1158) was the first of the Five Founding Fathers of the Sakya Lineage.
Aside from Sonam Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
The 30th Sakya Trizin Sonam Rinchen (main figure)
Buddha Shakyamuni, Hevajra, Vajrayogini, Mahakala of the Doors, Gonpo Tramsuk (Brahmarupa),and Sakya Dorje Shugden Tanag.
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. Furthermore, Hevajra and Vajrayogini are the main higher tantric practices of Sakya tradition. In addition, Mahakala of the Doors is the main protector of the Sakya School and Gonpo Tramsuk (Brahmarupa) is an emanation of 4-face Mahakala as those who are uninitiated within the Sakya tradition are not allowed to behold the face of this Mahakala.
Aside from Sonam Rinchen, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag, the special form of Dorje Shugden within the Sakya tradition, who rides on a black horse. These great masters include:
- 31st Throneholder Sachen Kunga Lodro (1729-1783)
- 33rd Throneholder Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
- 39th Throneholder Dragshul Trinley Rinchen (1871–1936)
6 Sakya Trizins (central lama figures)
37th Sakya Trizin Kunga Nyingpo (top left), 39th Sakya Trizin Dragshul Trinley Rinchen (top middle), 30th Sakya Trizin Sonam Rinchen (top right), 31st Sakya Trizin Sachen Kunga Lodro (middle row left), 33rd Sakya Trizin Padma Dudul Wangchug (middle row middle), 35th Sakya Trizin Tashi Rinchen (middle row right), Mahakala Panjaranatha (bottom left), Vajrayogini (bottom middle), Sakya Dorje Shugden Tanag (bottom right)
The 30th Sakya Throneholder Sonam Rinchen enthroned Dorje Shugden as a protector of the Sakya tradition and establish the Dorje Shugden Tanag lineage. The 31st Sakya Throneholder Ngawang Kunga Lodro was his son and the emanation of Dorje Shugden who composed the Dorje Shugden fulfilment ritual text (kangso) that is used to propitiate Dorje Shugden as an enlightened Dharma Protector within the Sakya tradition up until today. Both the 30th and 31st Sakya Throneholders are highly respected and revered for their mastery of the Buddhist teachings, and their ability to teach others.
The 39th Sakya Throneholder Dragshul Trinley Rinchen was a renowned master, erudite scholar and lineage holder who also taught hundreds of scholars, masters and great practitioners. He was an ardent practitioner of Dorje Shugden and proliferated the practice throughout the Sakya tradition. Aside from the three aforementioned Sakya throneholders, there were many other great Sakya throneholders who practised and proliferated Dorje Shugden Tanag and these include the following:
- 33rd Throneholder and Mahasiddha Padma Dudul Wangchug (1792-1853)
- 35th Throneholder Tashi Rinchen (1824-1865)
- 37th Throneholder Kunga Nyingpo (1850-1899)
For more interesting information:
- Click here to download a biography (PDF) about the five founders of the Sakya tradition
- The Sakya lineage and Dorje Shugden
- 39th Sakya Trizin Dragshul Trinley Rinchen
- Sakya Trizin’s Dorje Shugden Prayer
- Shangmo Dorje Putri – The Bamo of Sakya
- Dorje Shugden Illustrated Story Graphic Novel
- Largest Dorje Shugden in the World
- Who is Tulku Drakpa Gyeltsen?
- Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa | 拉萨400年历史的多杰雄登护法殿—布旦康萨
- His Holiness Kyabje Pabongka Rinpoche (1878–1941)
- His Holiness Kyabje Trijang Dorje Chang
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Interesting read of Loppon Sonam Tsemo an important Tibetan sprititual leader and Buddhist scholar. According to his biography, when Loppon Sonam Tsemo was born, words written by dakinis appeared above the doorway to the great stupa in Bodhgaya, India. At a very young age he was able to describe memories of eleven previous lives. That’s amazing ability he had. He even composed the treatise Door to the Dharma at the holy shrine of Nalatse. Followed by receiving pure visions of the Bodhisattva Manjushri, Shri Hevajra, Green Tara and Arya Acala . A truly great Master who had dedicated the rest of his life to studies and meditation for the benefit of all beings. Interesting read.
Thank you Rinpoche and Pastor David for this great sharing.
Sonam Tsemo an important Tibetan sprititual leader and Buddhist . He was acclaimed as an incarnation of Durjayachandra. At a early age, he was exceptionally intelligent, skilled, having received pure visions of the Bodhisattva Manjushri, Shri Hevajra, Green Tara and Arya Acala. Fantastic……he could recall all 11 of his previous lives. In his lifetime, Sonam Tsemo composed many important texts and was highly regarded by leading lamas and masters. He was the 4th Sakya Trizin, or throne holder of the Sakya lineage. He was a skilled expert in the Mahayana scriptures as well. Interesting biography of a GREAT Lama.
Thank you Rinpoche for this sharing.
Starting on Vajra Yogini now. Practicing Vajra Yogini without initiation.
Find out more- https://bit.ly/2JjTTXp
https://video.tsemtulku.com/chat-videos/2019/04/chat-1554237623.mp4
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-1552837739.mp4
Dear friends around the world,
Many people have asked how to connect with Sacred Diamond Dakini Vajra Yogini without initiation and formal commitments. I have explained how to do so here: https://bit.ly/2JjTTXp
Any form of Vajra Yogini you worship leads to the same benefit. All her forms are just her wisdom manifesting for different karmic propensities at different time periods.
Please be blessed with these beautiful pictures of Ucheyma (Severed Head Vajra Yogini) from my personal shrine. Read more on this sacred form.- https://bit.ly/2QghvhS
May you all be blessed and ascend to Kechara Paradise.
Humbly, Tsem Rinpoche
——————————————————————————
致世界各地的朋友：
人们曾无数次问我：如何在没有受灌顶和誓言的情况下，跟殊胜的金刚空行母——金刚瑜伽母结缘。我已经在此文中跟大家解释：https://bit.ly/2JjTTXp
不管我们供奉以哪种形象示现的金刚瑜伽母，所得的益处是一样的。她以无上智慧，顺应不同时代众生的业力而示现不同形象。
衷心希望我佛坛上的“乌切玛”（断首金刚瑜伽母）像的这些庄严相片能加持你的心续。更多关于这一殊胜法相的资料，可在此阅读：https://bit.ly/2QghvhS
祈愿你获得加持，日后能登克切拉净土。
詹杜固仁波切敬启
Reincarnation Lineage Prayer of the Incarnate Master Dragpa Gyaltsan
This prayer also, to the incarnate master Dragpa Gyaltsan through his reincarnations, has been spoken for the benefit of all migratory beings by the Vajra Shugden who protects the holy Dharma, at the sacred abode Choling in response to requests from many devout monks and nuns and householders. Gedun Choejor was the scribe. May this serve as cause for all migratory beings swiftly attaining in one lifespan the state of Vajradhara.
May there be auspiciousness!
Lord Manjushri, the sole father of all kindhearted Victors,
Lord Tsongkhapa, whose renown fills this world,
Lord Yamantaka who has arisen to subdue the intractable:
Bless us supplicants with common and uncommon attainments!
Lord Sambhota, the best of scholars,
Loden Sherab, the savant in all classics,
Lords Naropa and Khyungpo Naljor:
Bless us supplicants with common and uncommon attainments!
Ralo Dorjedrag and master Khutoen,
Masters Sakya Shri and Choeku Woezer,
And to the Omniscient Lord Buton:
Bless us supplicants with common and uncommon attainments!
The all-pervading Tsarchen, and Sonam Dragpa;
Sonam Yeshe, prominent among saviors of beings;
Sonam Geleg, in whom merit and virtues shone like the sun:
Bless us supplicants with common and uncommon attainments!
Dragpa Gyaltsan, the master leading nyig-dhue1 beings to liberation,
Whose very name, just hearing, frees from the lower migrations,
Who leads to liberation any who supplicates single-mindedly:
To this protector of teachings and beings of three worlds we pray.
Ngawang Jinpa the emanation in saffron robes, and
Ngawang Tenzin, upholder of the victory banner of the teaching,
And Jetsun Losang Geleg, the great master:
Bless us supplicants with common and uncommon attainments!
Losang Tenzin, the victory banner of Dharma who comes
As kings, ministers and monks for beings and dharma’s sake,
In successions endless as ripple in water:
To such past and future emanations we pray.
By the truth power of the Three Jewels,
By the enlightened actions of oceanic dharmapalas
Such as the Four-faced Lord and the Dorje Shugden,
May all beings live well and in happiness.
As you embody all Three Roots2,
For us all migratory beings here, in the future, and in bardho3,
In all happy and bad times we have none but you:
Hold us, without separation, with parental love.
When in future you enact the enlightened deeds,
As attaining Enlightenment as Buddha Rabsal among others,
May we and all other beings connected with us,
Be the first to taste the nectar of your vast and profound words.
May we, and all sentient beings, in all lifetimes,
Come into contact with the Second Buddha’s teachings,
May we all take on the going forth, and take
All sentient beings across the ocean of samsara.
Footnotes
[1] ‘Degenerate times’ that is characterized by “five dregs in terms of lifespan, times, delusions, views and sentient beings.” Source: Commentary on the Abhidharmakosh by Chim Namkha Drag, also known as ‘Chim Jampalyang’ (1210-1285); folio 181 (p. 371) ); Woodblock edition, 1893; No. of folios 430 (pp. 869)
[2] The spiritual mentor, the meditational deity, and the dakas and dakinis.
[3] The intermediate state between death and next rebirth.
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Reincarnation Lineage Prayer of Tulku Dragpa Gyaltsan
This praise to the reincarnation lineage of the supreme incarnation Dragpa Gyaltsan has been composed by the monk Losang Choekyi Gyaltsan (The 4th Panchen Lama) at the prayer hall of Tashi Lhunpo on account of fervent requests from Legpa Gyaltsan and many other attendants of the master.
May there be auspiciousness!
The one whose renown permeates the world;
The great being holding aloft the banner,
Of the Second Buddha, happiness and wellbeing’s source:
At that great master’s feet we pray.
At the feet of the World Teacher with the ten powers,
You invoked the power of truth with pure superior intent,
Causing flowers to fall like rains.
We pray at the feet of that great master.
The Guide of all migratory beings both man and god;
The treasury of all knowledge and attainments in dharma;
The great hero who strove for the supreme liberation:
We pray at the feet of Choekyi Jhangchub.
The one whose greatness, on account of pure prayer,
Was like that of a second Buddha;
And was supreme Guide to fortunate ones of India and Tibet:
We pray at the feet of that great being.
In the sky of the great bliss of Dharmakaya,
The radiant orb of the three bodies of the Buddha is full circle,
Radiating a million rays of enlightened activities: We pray at the feet
Of that opener of a million lotuses of benefit and wellbeing.
We pray at the feet of Master Buton, the unrivalled
Amongst all those who are scholars and realized ones,
In upholding and spreading the Buddha’s teaching,
By example in teaching and practice.
With an intellect superbly trained from the past,
Your mind joyously bloomed in all profound paths.
With single-minded effort you attained supreme realization.
We pray at the feet of that supreme and realized master.
From the vast lotus gardens of phuntsog* merit,
Myriad lotuses, with hundreds of petals, of learning and practice, bloom.
The fragrant scents of good name and deed dispel the ancient sicknesses
Of migrant beings: At the feet of that master we pray.
By the wish-granting jewel of merit and wisdom,
You became a crown jewel of both man and gods,
Its hundred rays of good deed dispelling the dark ignorance
Of all migrant beings: At your feet we pray.
The vast celestial mansion of virtuous accumulation of merits,
Overflows with jewels of the good path of the three trainings.
We pray at the feet, of its dweller─a guide of all beings─
Attired in the magnificence of enlightened deeds.
In holding aloft the victory banner
Of the sutra and tantra teachings of the Second Buddha:
In this you are unrivalled in all three worlds.
We pray at the feet of this noble tutor.
The source of renown and wellbeing and happiness,
Is the Buddha’s teachings. May the chief of all who uphold this banner
Live for long for the sake of innumerable beings to be tamed!
May his phuntsog* enlightened deeds spread to the ten directions!
By the merit of praising in this manner, may we never be
Separated from the protection of noble spiritual mentors!
Progressing swiftly in the supreme vehicle’s path,
May we swiftly attain the state of the three kayas!
Footnotes
From Panchen Losang Chogyan, Collected Works, Vol Ca (5), folio 34a-35a (p. 83-85), Tashi Lhunpo woodblock print, Tibet.
*phuntsog: a compound word in Tibetan (of phun sum tsog) meaning the ideal combination of the three i.e. a good cause, its result and enjoyment of that result.
This beautiful painting (thangka) is in Sakya Monastery in Tibet’s protector chapel. It is Dorje Shugden Tanag or Dorje Shugden riding on a black horse. This is the Sakya version of Dorje Shugden. Dorje Shugden is originally Sakya and still practiced in Sakya and came to Gelug and Kagyu practitioners later.
A sacred image of the rare form of Vajrayogini known as Ucheyma, the Buddha that shows us the path to eradicate the ego. For this and many other high-resolution images of the enlightened beings to download for free visit: https://bit.ly/2oxb4qU
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): H.H. the 7th Panchen Lama, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Dorje Shugden and Citipati.
The central deity is known as Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini, as she is also known, removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
The 7th Panchen Lama, Palden Tenpai Nyima is featured floating above because of his compilation of sadhanas from the ancient Sadhanamala texts. This includes a particular sadhana or collection of prayers, visualisation and mantra focused on Ucheyma. Incidentally, Dorje Shugden in many of his previous lives was a lineage master of the Vajrayogini tantras as well. These previous lives include the likes of the Mahasiddha Naropa and Tsarchen Losel Gyatso. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, the ascetic meditator engaging in his devotional practices towards Ucheyma in the cemetery represents the ideal environment for tantric practice because such environments invoke deep renunciation towards worldly affairs and attachments. All Buddhist traditions advocate meditating on the bones of the deceased because it reminds us of our mortality and hence, we develop revulsion towards the transient nature of worldly or ordinary existence.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Ucheyma (Severed Headed Vajrayogini) (Main figure)
(Top to bottom): Maitri Kacho (Flying Vajrayogini), Maitri Kacho (One-Leg Up Vajrayogini), Naro Kacho, Sukhasiddhi, Ucheyma (Severed Headed Vajrayogini), Vajra Varnani (green assistant), Vajra Vairocani (yellow assistant), Citipati, Vajravarahi and Dorje Shugden.
The central deity is known as Severed Headed Vajrayogini, Chinnamasta or Dorje Neljorma Ucheyma. Both Chinnamasta (Sanskrit) and Ucheyma (Tibetan) literally mean, ‘She Whose Head is Severed’. The meaning behind her form is to show practitioners that they need to completely remove the grasping and self-identification with the “I” or the ego. Generally, the identity of the self is strongly associated with our face more than any other part of our body. We usually recognise a person when we look at a person’s face. Hence, our self-identification or ego is strongly associated with our face. To show us that this self-identification needs to be overcome on the spiritual path to enlightenment, Vajrayogini uses her ritual chopper to decapitate herself. This is symbolic of her practice eradicating the ego.
The Severed Headed Vajrayogini removes all afflictive mental constructs by removing the root cause – the identification of the self, the ego. We are either attached to or averse to people and circumstances because we have an ego to please, gratify and protect. But in the grander scheme of things, this self-identification with the ‘I’ is illusory and does not really exist. Therefore, Vajrayogini reveals this ultimate truth through the dramatic decapitation of her head and at the same time is still able to live and function. She is able to live due to her direct perception of emptiness and egolessness.
Contrary to what some people might think, the eradication of the self does not destroy individualism, our personality or make us into a mindless person. In fact, the eradication of the ego makes us become a vibrant and compassionate person, someone that has greater awareness of the suffering of others. In other words, we become much warmer, kinder, forgiving, tolerant, conscientious, generous, contemplative and we are become a joy to be with. The cutting of the ego or the ‘I’ brings us towards awakening our true self, the Buddha nature within.
The Severed Headed Vajrayogini has two dakini attendants. From the trunk of her neck, there are three severed blood vessels spurting three jets of blood that flow into the mouths of her own decapitated head that she carries in her left hand and into the mouths of her two attendants. Tsem Rinpoche explained that the three jets of blood represent that her practice purifies the three psychic poisons of ignorance, hatred and desire. In turn, this leads to the attainment of the three bodies of a Buddha – the emanation body, the enjoyment body and the truth body. In other words, the severance of the ego via her tantric path leads to the purification of all delusions and ultimately, the attainment of Buddhahood itself.
Severed Headed Vajrayogini is surrounded by some of her other forms, including Naro Kacho, two forms of Maitri Kacho, Sukhasiddhi and Vajravarahi. These forms of Vajrayogini are more commonly practised compared to Severed Headed Vajrayogini and are prevalent in most Tibetan Buddhist lineages. Though they may look different, all forms are indivisible from her true nature and all her practices can lead practitioners to enlightenment. Naro Kacho arose from a vision beheld by the Mahasiddha Naropa, Maitri Kacho from a vision beheld by Maitripa, and Indra Kacho from a vision beheld by Indrabodhi. The Lord and Lady of the Charnel Ground, known as Citipati, are one of the main protectors of the Vajrayogini Tantra.
Last of all, Dorje Shugden is a protector with special affinity with Vajrayogini practitioners because he arose from an incarnation lineage that includes Naropa and Tsarchen Losel Gyatso who practised and proliferated her Tantra.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
Vajrayogini (Main figure)
(Top to bottom): Naropa, Vajradharma, Hero Vajradharma, Naro Kacho, Maitri Kacho (Flying Vajrayogini), Dorje Shugden and Vajravarahi.
Vajrayogini is a female tantric Buddha and she has many forms that are derived from various lineages. She mainly embodies the fully enlightened female (shakti) aspect of a Buddha. She belongs to the Mother Tantra classification, which refers to her practice concentrating on the wisdom aspect of the path to Buddhahood. She is also the principal dakini, the compassionate female guides and nurturers of tantric meditation who lead practitioners to enlightenment. In the thangka, the main figure in the middle is Naro Kechari as she arose from the pure vision of the Mahasiddha Naropa.
In Anuttara (Highest) Yoga Tantra, principal dakinis normally appear in union with a male consort and this can be seen in the cases of deities such as Guhyasamaja, Hevajra, and Kalachakra. In the case of Vajrayogini, she is the principal female Buddha of the Chakrasamvara Tantra and therefore, she is normally in union with Heruka Chakrasamvara. Furthermore, Vajrayogini is also considered a Vajradakini, who are yidams or meditational deities in their own right. Their practices have evolved from the main practices of their consorts, simplifying the otherwise complicated original practice by reducing it to a single-deity meditation without sacrificing the main benefits and features of the original. Hence, Vajradakini practices such as Vajrayogini and Nairatmya are derived from the original Chakrasamvara Tantra and Hevajra Tantra respectively.
In essence, Vajrayogini is known as “Sarvabuddha-dakini” or the Dakini Who is the Essence of all Buddhas. Her mantra is known as the King of All Mantras as it has the most powerful ability to bless us with spiritual attainments even without any visualisation or meditation. There are 11 Yogas in the generation stage of her practice and a few which have the power of transforming ordinary actions like sleeping, waking and ordinary daily tasks into a collection of merits. Ultimately, her Tantra offers salvation for ordinary practitioners at death with her special promise of guiding practitioners towards Kechara, or the Paradise of the Dakinis, in which we can continue deep practices to become a Buddha without fear, obstacles and interruptions.
Within Vajrayogini practice, soliciting the blessings of the lama and the lineage master are of paramount importance in order for our practice to bear results. Hence, the lama is visualised as the red Vajradharma with arms crossed at the heart, holding the vajra and bell. The lineage masters are visualised as Hero Vajradharma, holding a damaru and skullcup while cradling a khatvanga. Aside from the main Naro Kechari form, Vajrayogini also appears in the form of Maitri Kechari, who is known as Flying Vajrayogini, and arose from the vision of Maitripa. Another common form is known as Indra Kechari, or Vajravarahi, who arose from the vision of Indrabodhi.
Last of all, Dorje Shugden is a Dharma protector with a special affinity with Vajrayogini practitioners. This is because he himself arose from an incarnation lineage that includes the likes of Naropa, the progenitor of Naro Kechari practice, and Tsarchen Losel Gyatso who had practised and proliferated her Tantra and is listed as one the lineage masters invoked upon every day by Vajrayogini practitioners.
More free downloads: https://bit.ly/2oxb4qU
Read more about Vajrayogini: https://bit.ly/2iVLCuG
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.
8 pictures of the Sakya Monastery to share, where Protector temple Mug Chung is located. This is the monastery where Dorje Shugden was enthroned first as a Dharma protector in Tibet over 400 years ago by the highest Sakya throneholders and masters. Since then when people are doing Dorje Shugden prayers and pujas, they invoke his holy wisdom presence from Mug Chung Protector Chapel in Sakya Monastery in Tibet.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
This is my beautiful Bodhgaya Vajra Yogini on my personal altar. May you be blessed by her always. Read about her here https://bit.ly/2AfEK4Q
Tsem Rinpoche
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Here we see a Bhutanese woman confirming that His Holiness the 4th Zhabdrung Rinpoche wrote prayers to Dorje Shugden. At first people did not believe that Zhabdrung Rinpoche actually composed the prayers, but people went to check with their monastic authorities, and they confirmed that the prayers were real. Before this, she had vehemently said that there were no such prayers and that she would go to check and then prove that the prayers were false. She must have gone to check and ask about Zhabdrung Rinpoche’s prayers to Dorje Shugden. As we said, the prayers are real but she still cannot accept the fact, even with all the proof.
Some Bhutanese feel like they cannot openly acknowledge that the article on Zhabdrung Rinpoche’s composition of prayers to Dorje Shugden is true, because it would mean that the Je Khenpo and Bhutanese sold and betrayed their own lineage. So even though they now admit that they prayers are real, they keep saying that he is just a minor deity and in any case, the Je Khenpo banned the practice. But if Dorje Shugden was just a minor deity, why would both Zhabdrung Rinpoche and Drubwang Tenzin Zangpo have composed such extensive prayers to Dorje Shugden? If Bhutan’s founding fathers like Zhabdrung Rinpoche promoted the practice of Dorje Shugden, why is someone like the Je Khenpo, whose position was originally created by the 1st Zhabdrung Rinpoche, banning the practice? Why do they want to go against what Zhabdrung Rinpoche did? If they do that, why do not they ban the entire country of Bhutan, because he founded that too.
They also claim that thangkas of Zhabdrung Rinpoche with Dorje Shugden are fake. However, there is no such thing as a fake thangka, because when someone has faith, they commission it, place it on their shrine and accept it. How can a thangka be fake when it has been individually commissioned? There is no rule or guideline what someone can or cannot put on a thangka. It is up to a person’s personal choice. That means there is no such thing as a fake thangka.
This woman came back on social media and confessed that the prayers are real. Even though she was still shocked, angry and dismayed, she told the truth. She could have kept quiet but she did not. Through all her debates and denials, she still had the honesty to leave a comment and admit that the prayers were real. When people can accept something, even though it may make them uncomfortable or angry, it means that they are practicing the Dharma. Dorje Shugden was practiced by the 4th Zhabdrung, and even though it may be an uncomfortable thought to some, it is clear and proven to be the case.
The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html
不丹国第四世夏仲仁波切与多杰雄登
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-chinese.html
འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-tibetan.html
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
You will see two ancient Sakya thangkas with Dorje Shugden, Tsiu Marpo (Kache Marpo) and Setrap included. As Dorje Shugden was worshipped within the Sakya for sure. Beautiful paintings. Such detailed paintings. Dorje Shugden was Shugden Tanag in the Sakya tradition.
An important aspect of this article is that Lama Tsongkhapa collected unbroken lineage teachings and from the Sakya he obtained the “Thirteen Golden Dharmas” which contained the practice of Vajrayogini. Sonam Tsemo was the 9th lineage holder of Naropa’s Vajrayogini practice and therefore is one of the lineage masters invoked by practitioners every day. Thus, it is established that the Vajrayogini practice of the Gelugpas came from the Sakyas in an unbroken line from Naropa to one’s guru who gives one the practice. In view of this intimate connection between two great Tibetan traditions, it is important to acknowledge the contributions of great masters in ensuring the continuity of pure lineages regardless of the traditions they belong to.
The story of Lopon Sonam Tsemo is fascinating and inspiring. He was one of those great practitioners who demonstrated that one could ascend to Kechara Paradise without abandoning one’s body and he even took his dog along.
Although the “requirement” to depart to Kechara Paradise without leaving one’s body is to be a high practitioner of Vajrayogini, this short and sweet biography of Sakya Lopon Tsemo reveals it’s totally possible for anyone who works hard to achieve it. Otherwise, even low practitioners of Vajrayogini will meet a Vajrayogini guru again in the next life.
Thanks to these amazing lineage holders like Sakya Lopon Sonam, there are opportunities to receive Vajrayogini tantra by going all the way and surrendering egos.
The Sakyas is a rich buddhist traditions that has benefitted so many sentient beings and the Sakya tradition was the first tradition that hosted Dorje Shugden. Wherever Dorje Shugden was present, the dharma grew and whenever Dorje Shugden was relied upon strongly, the dharma in that tradition was a lot more dynamic, the dharma grew and many sentient beings received the precious buddha dharma.
Mug Chung is that power place that Dorje Shugden comes from when we do the Kangsol. Despite given up Dorje Shugden, this power place of Dorje Shugden is still respected and not destroyed or damaged. I hope when the ban on Dorje Shugden is lifted, Sakya practitioners can reclaim an important part of their tradition and practice the Dorje Shugden practices. I think Mug Chung remains a place that can allow the reconnection of the Sakya tradition to Dorje Shugden once more.
I found this biography utterly fascinating and these are a few points that stood out to me.
1) Sonam Tsemo’s intellectual prowess and spiritual attainments are truly extraordinary. Imagine a young child of three years old, already receiving pure visions of Manjushri, Shri Hevajra, Green Tara and Arya Acala. And had the amazing ability to quote from memory the three Hevajra tantras, the Cakrasamvara Root Tantra and the Samucca Tantra. He even had recollections of 11 of his previous lives.
2) He is able to perform the visualisation of the mandalas of up to 70 deities in the course of a single day. This is a sign of a great master as mandalas are known to be complicated and very difficult to visualise.
3) His pure Vajrayogini practice enabled him to ascend Kechara Paradise not only with his own physical body but with his dog as well. This is a clear sign of the type of practitioner that he is – One who is extremely highly attained and with compassion for even an animal.
I can’t help but see the similarities of this great master with my own Guru, especially the immense love for his dog.
Thank you for this fascinating read, Rinpoche and Pastor David.
Thank you Rinpoche and Pastor David for sharing such an inspiring and learned master – Sakya Lopon Sonam Tsemo. All his life since he was born, he has been working on learning Dharma and spreading Dharma to many.
Understanding and learning more about the great master Sonam Tsemo who are one of the Vajrayogini lineage masters for our lineage that begins from Naropa will also invoke his blessings to us.
The story of him ascending to Kechara paradise without leaving his body has shown me how precious and supreme the practice of Vajrayogini and urge me to work hard to receive her practice in this life time and to help Tsem Rinpoche to spread the Vajrayogini practice in this era.
Thank you again Rinpoche & Pastor David. ??
Thanks Rinpoche and Pastor David for telling the story of this great master, Sakya Lopon Sonam Tsemo.
I believe a lot of highly attained masters are already enlightened, the paths they take on earth are solely to help and inspire sentient beings, to give hope that there are methods to renounce from samsara.
Vajrayogini lineage uphold by so many great masters. In fact, we can see the image of Vajrayogini and hear about this powerful lady Buddha today is from the great tirelessly efforts from them. Different masters play different roles at different time in order to let more generations expose to Vajrayogini.
It’s very inspiring to read that Sakya Lopon Sonam Tsemo ascending with his body and his dog as well. Enlightenment is possible, end of suffering is possible.
Thank you.
Thank you Rinpoche and Pastor David, for another revelation of a such a highly attained master. It is definitely inspiring to read about by this extraordinary master with so many accomplishments for the Dharma, from his work in spreading the Dharma including producing significant works of great significance to any Vajrayana Buddhism aspirant, to testaments of his impeccable practice and faith, most notably Lopon Sonam Tsemo having ascended to the Kechari realm without abandoning his body. In addition to being inspirational, it also allows for aspirants of higher teachings, familiarity with another lineage master which in turn helps with visualisation and further understanding.
It is also apparent from this article that Dorje Shugden has its origin in Sakya Mug Chung and propitiated by many great masters. Surely, all these great masters would be in a position to ascertain if what they are propitiating is an enlightened being or not. In addition, if Dorje Shugden is not enlightened, why is it the case where Sakya masters recognise some of them as the incarnations of Dorje Shugden?
Vajrayogini is a very important and the most powerful higher tantric practice for modern people like us. The Vajrayogini lineage practiced by the Gelugpa is passed down to us by Naropa, who had an vision of this specific form of Vajrayogini called Narokacho. Sakya’s Vajrayogini practice also came from Naropa. Both Sakya and Gelup practitioners share many similar practices. Also from this article, we can also see that Vajrayogini, Manjushri and Avalokiteshvara are somehow related. To me, it indicates very clearly to gain attainment, we need to have wisdom, we need to put the learning into practice (especially to generate Boddhicitta), when combine with higher tantra practice such as Vajrayogini, we can gain attainment.
Thank you Rinpoche and Pastor David for sharing with us the great master who practiced Vajrayogini in other lineage. We should all aspire to receive Vajrayogini practice in this life time.
Interesting article of a great spiritual leader and Buddhist scholar. The great Lopon Sonam Tsemo was the eldest of the three sons born to Sachen Kunga Nyingpo 1st founding father of the Sakya tradition. Amazingly when he was three years old, he received pure visions of the Bodhisattva Manjushri, Shri Hevajra, Green Tara and Arya Acala. He could also recalled 11 of his Indian Pandita rebirths.. When he was17 years old he could even taught the 4 tantras division by memory. He was then famous throughout India and Tibet as a Master,scholar and meditator of all the Vijrayana teachings. As he passed into parinirvana, he manifested two different aspects of his body for the benefit of beings.
Thank you Rinpoche and Pastor David Lai for these interesting insight biography of a great Master.
Reading Sakya Lopon Sonam Tsemo life is truly fascinating. His practice is so pure and so powerful. Being ascended to Kechari without living he’s body at the age of only 40. Whoever practice Vajrayogini today will have to propitiate each of every long line of lineage masters everyday. The lineage masters from Naropa until the master who bestowed the practice to you. In other words theres no way of Vajrayogini practitioners can avoid praying to all these masters. It’s clearly recorded behind the monastery where Sakya Lopon Sonam Tsemo bestowed a great teachings of Lamdre, is the temple of MugChung. The temple of MugChung is where Dorje Shugden and His entourage abide. If Dorje Shugden lineage is wrong and can bring people to hell, then the Vajrayogini lineage is wrong too? Nothing more to debate at this point because there’s a Dorje Shugden mask inside this Mug Chung temple. Hence CTA should not simply denied such a great lineage of Sakya without doing your own research. It’s not going to help anyone but putting yourselves down. Why Tibetan still want to listen to CTA? So much facts that people can read. Knowledge is important so that we do not practice with blind faith which will not bring you any attainment nor blessings. In the other words CTA is leading all Tibetans to put down all these incredible lineage masters which collect tremendous negative karma. Obviously obstacles for Tibetan cause arises due to the ignorance of CTA!
Sakya Lopon Sonam Tsemo’s life was to benefit beings. He manifested miracles and showed that reincarnation happen as he sat up at birth in a meditation position. He also showed that attainments are possible with the miracles manifested at his death. As he is within the line of lineage masters, it is always very good to know about the lineage masters.
Thank you, Rinpoche and Pastor David for this beautiful sharing.
Lopon Sonam Tsemo was one of the pillar of Sakya lineage and the 9th in Naropa’s lineage of Vajrayogini practice. This great master received pure visions of the Bodhisattva Manjushri, Shri Hevajra, Green Tara and Arya Acala, when he was very young (age 3). One of his most significant attainments was he able to ascend to Kechara Paradise without leaving his body. This sacred practice of Vajrayogini is really inspired future practitioners especially those who are really practice sincerely and diligently.
Thank you Rinpoche and Pastor David sharing this article about Lopon Sonam Tsemo and how the Vajrayogini being accepted and practice in Gelug lineage.
Lopon Sonam Tsemo was an extraordinary master who began expounding Buddha Dharma from a very young age. He went on to be the second founding father of the Sakya lineage and produce significant works that are being referred today as the treaties of great importance to any Vajrayana Buddhism aspirants. Lopon Sonam Tsemo ascended to the Kechari realm without abandoning his body. It is important for us to study this erudite master especially for students who are keen to be initiated for the Vajrayogini practice. Within the Vajrayogini practice, practitioners must propitiate each lineage masters every day, and the lineage begins with Naropa and extends all the way up to the lama that bestowed the Vajrayogini practice to you. Lopon Sonam Tsemo is within the line of lineage masters and hence, he is revered within the Gelug tradition. Thank you, Rinpoche and Pastor David for this sharing.
Great englitenment Sakya lineage master Lopon Sonam Tsemo pass down the Vajrayogini practice is remarkable not just benificial in Sakya lineage, is also pass down by Lama Tsongkhapa using Sakya lineage tradition create many high gelup lama with Vajrayogini practice. Undeliable that is no mistake or wrong what this master has pass down the Vajrayogini practice. Otherwise high realise lama now would not able to gain any reliazation from this practice. Similary the Dorje Shugden practice , start practicing from Sakya lineage then pass down to gelupa tradition. Is bad some current lineage master simply critizise Dorje Shugden practice without further consideration how Dorje Shugden practice had pass down. How can be both high lama from Sakya and gelup lineage be wrong. What does people critize this practice have to said and not any difference the result and benifit had prove by some many high lama.
Buddhas and attained masters need to complete and show “mission impossible” for us to believe and practice dharma.
etc., ascended to the Kechari realm without abandoning his body.. and
..he was born, he amazed all who were present by uttering in Sanskrit, “I am beyond behaving like a child.” Then he sat in full meditation posture.
Practice make perfect and we should never find excuses for ourselves not to work hard for the benefit of others.
The Sakya Lineage & Dorje Shugden
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html
Lopon Sonam Tsemo is truly very supernatural. His practices and attainment was far beyond than other monks that I have read. What more interesting was when he was enter into parinirvana where he depart to Kechara Paradise without leaving his body behind.
Besides, Dorje Shugden practice was first practice by Sakya and Sakya lineage was one of the oldest lineage in Tibetan Buddhism. How could there be wrong since the practices been generated from the first throne.
Thank You PDL for this article, this article make me know more of other Tibetan Buddhism Lineages also practice Dorje Shugden & Vajrayogini.
So… Is Dorje Shugden a demon? CTA please read this article and think of it.
Thank You
This is one remarkable master I would have to say. It is beyond words to read that Sonam Tsemo speaks Sanskrit after he was born and to have been enthroned as the throne holder for the Sakya tradition at the age of 13 speaks for all the qualities Sonam Tsemo possesses. It is my first time reading someone who ascended into pure Nirvana land like Kechara Paradise with their body and I was told this is the highest form of attainment engaging in Vajrayogini practice. I wouldn’t be surprised. This speaks really a lot about this great master and above all, the concrete fact that showed all of us Dorje Shugden is very well practiced from the past including founding members of Sakya tradition.
Another inspiring biography of a such a highly attained master! This is the first that I have read where the master ascend with His physical body.
So blessed that our Vajrayogini comes from an authentic lineage. And to also know that Dorje Shugden comes from Sakya Mug Chung where great masters practiced. If Dorje Shugden is not an Enlightened Being, then why would the Sakya masters recognise some of them as the incarnations of Dorje Shugden?
Form young Sonam Tsemo already having vision of the enlightened being and his recollection of his previous lives. Such great master had learned and teaches many great students and passes so many teaching which still being practice until today especially the practice of Vajrayogini which begins with Naropa.
Dorje Shugden practices came in a long way from Sakya lineage too and it’s also said that 2 of Sakya Trizin was even the incarnation of Dorje Shugden himself.
If people were to say Dorje Shugden practice is wrong mean we are saying all the teaching by the lineage Lamas are wrong. Then how can people be selective of only Dorje Shugden practice is wrong but other practices are right but taught by the same lama and from the same lineage? The great attaint lamas can never be wrong as they have proven their attaint mind.
This is another good article of the great attained Sakya Buddhist masters who taught and propagated the dharma including the practice of Dorje Shugden. What else will the CTA cook up to say negative things about Dorje Shugden, I wonder. There are historical written texts as proof that Dorje Shugden is a major practice in the Sakya lineage, and not a minor practice. The unmistaken reincarnation of these lamas prove clearly that Dorje Shugden is not a spirit and his practice does not lead one to the lower realms.
Another great and attained master of Sakya lineage. At first when I get to know Tibetan Buddhism, Im learning mainly Gelug’s high lamas, not much knowledge on the lineage, lamas of other sects, now more articles about Sakya lineage’s great masters were posted, it is really excited to learn about how much the great masters has contributed to the different lineage, for the Buddhism today that we are learning is not easy, if not because of them, there may be no more Buddhism today, that’s why it is very important for us to read and practice what was being taught by Buddha Shakyamuni and all these great masters.
The first thing that strike me in this article is when it mentioned – Immediately after he was born, he amazed all who were present by uttering in Sanskrit, “I am beyond behaving like a child.” Then he sat in full meditation posture. This reminded of the story of Buddha Shakyamuni who walked 7 steps right after he was born.
A master with such highly attained, he has very close relation with Dorje Shugden, such as his pure vision of Virupa (1 of the incarnation line of Dorje Shugden), his pure vision of manjushri (emanated Dorje Shugden) and Vajrayogini (the Yidam practice of Tulku Drakpa Gyeltsen).
When Sakya lineage can recognised Dorje Shugden as a Protector, I don’t see why DS is a spirit. If we still insist of claiming Dorje Shugden as a spirit, we are indirectly calling the whole lineage of Sakya is wrong, and even to the highly attained master like Lopon Sonam Tsemo is also wrong, which this definitely cannot be.
Thank you Tsem Rinpoche and Pastor David for this blogpost on yet another spectacular Sakya Master, Sakya Lopon Sonam Tsemo. The amazing record of his deeds and attainments started from the age of 3 , when he was receiving pure visions of Manjushri, Hevajra and Green Tara !When he was born, he was already proclaiming that he was beyond the behaviour of a child!
Before the age of 17, he had already memorised over 40 different tantric scriptures and his fame as the youngest erudite scholar had swept all over Tibet and beyond! Thus, with authority and firm conviction, he appointed his 13 year old brother,Jetsun Drakpa Gyeltsen, as the next Sakya throne-holder. From there , he went on to Sangphu Monastery in central Tibet to study under the renowned Chapa Chokyi Senge.Becoming the most outstanding student, he swiftly mastered the profound works of Dharmakirti and also Shantideva’s Bodhicharyavatara. At 27, he was widely renowned to be the main pillar of the Buddha’s teachings in the world at that time! He went on to attain the pure view of phenomena.
He gained deeper and deeper realisations as he mastered profound meditative concentration and opened the door for his students to master this too.He became a very skillful teacher who was able to teach sutra and tantra according to the diverse tendencies of his students.He was also a great writer, and composed works which became renowned.
Yet, it was the miraculous phenomena of his passing that will be forever etched in the minds of all.His brother, Jetsun Drakpa Gyeltsen had gone into his room , only to find only his Dharma robes left behind. He had ascended to the Kechari realm without abandoning his body!
Another witness, an old lady, saw him ascending gracefully upward into the sky while still holding his dog!
So the script over the doorway of Mahabodhi stupa, Bodhgaya, was a true prophecy about this great Sakya Master.
Another great series of great Sakya lineage practitioners. The part that intrigues me from this article is. 1. The first aspect is described in the Supplication with a Mournful Melody. He performed a tsok offering with his brother, Jetsun Drakpa Gyeltsen for the last time on the evening of the 10th day of the month. 2. The second aspect of Sonam Tsemo’s great passing was described by an old woman who was an eyewitness. She saw him standing on a rock at the holy spring near Sakya known as Chumik Dzingka, and his body ascended gracefully into the sky while still holding on to this dog. As a result, footprints of Sonam Tsemo and his dog can still be seen in the rock as a field to accumulate merit. Thank you very much Rinpoche and Pastor David for this interesting story about this highly attained Sakya master ??
Sonam Tsemo is so highly attainted having had direct visions of Manjushri at age 3. Thisis just amazing. And despite him living a life of a lay person, he displayed such humility, from handing over the Trizin seat to his younger brother ascending to Kechara Paradise !!
Thank you Your Eminence and Pastor for this great Dharma teaching.
Humbly yours,
Lum Kok Luen
This is a precious mask of Dorje Shugden in Sakya’s Mug Chung temple
A up close picture of Sakya Mug Chung and the interesting stupa behind it.
Sakya Mug Chung is one of the places Dorje Shugden and entourage abide. When we do the Dorje Shugden puja, at the beginning we invite Dorje Shugden to come to our place from Sakya Mug Chung. And this picture shows the exact place. Very nice. Thank you.
Thank you Choong for sharing the pictures of Sakya Mug Chung and Tsem Rinpoche for the explanation so that we can visualise better when we do the Dorje Shugden puja to invite him from Mug Chung. ??