Very Important talk!! Must Listen!
(By Tsem Rinpoche)
Dear Serious Spiritual Aspirants,
For those of you in Dharma who wishes to move ahead and eventually practice the higher teachings (Tantra and Vajra Yogini, Yamantaka, Kalacakra, etc), this talk David Lai gave IS ESSENTIAL. You must listen carefully… after hearing the talk hold an incense to Buddha and pray (aspire) YOU MAY RECEIVE THE VOWS AND HOLD THEM WELL. Then make three prostrations to Buddha with that strong aspiration and dedicate. It will plants karmic seeds to hold these powerful vows handed down to us by Buddha Himself.
Without holding the Bodhisattva vows correctly, it is impossible to expect results from any tantric practice. Tantra is not just attending an exciting exotic initiation, chanting powerful mantras and doing intricate visualizations AND THEN BOOM YOU ARE ATTAINED. It is never so fast and so ‘easy’. There is a lot more to do before, during and after initiation. Especially afterwards…
I always discouraged people to run after one initiation after another or to get initiation too soon… You should not get many initiations unless you can do all the practices and/or if you are going to become a Dharma teacher. Otherwise ordinary ‘citizens’ study Lam Rim and ground your understanding of Dharma strongly BEFORE ANY TANTRIC COMMITMENTS. And do your preliminaries are very essential. If you don’t, then you will fail-guaranteed. I am sorry. I am telling you the truth as it was shared to my by His Holiness Kyabje Zong Rinpoche and Ven Geshe Tsultrim Gyeltsen. I am very serious and direct when it comes to Tantra. I’ve seen in the last 25 years how unprepared people all over the world go for initiation. Enthusiastically do the practice for a while. Get no results and give up or become disheartened. That is not because Tantra has no power, it’s because the practitioner was not well prepared. I want you to be prepared and then experience the results of tantra. THERE ARE POWERFUL RESULTS WAITING FOR YOU. Tantra has great blessings and results. If you don’t believe, it’s just because you don’t know enough. Relax and study up and very powerful faith will grow in you about tantra.
For those taking tantric commitments you should understand the Bodhisattva vows, study them and practice them. It is more than essential. I cannot overstress this. Please trust and believe me. I know running after initiations is very tempting. Study up first please!!!
“All attainments and accomplishments arise from the three sets of vows” ~Je Tsongkapa
Without holding any vows you can never gain entrance into the higher studies of tantra let alone practice for real. Receiving an initiation doesn’t mean you have entered tantra or higher practices. Mosquitoes can be in the initiation room, but it doesn’t mean they received the initiation and understand enough to practice or have the basis to practice…
Especially for my students, I will never confer any initiations upon you if you don’t study and master these vows. If I confer initiation upon you without you mastering these vows, it would mean I don’t care about you. Or I have an alternative motive… And I care very much. And my motive for you is awakening…
So I cannot over-emphasize the study of these vows. PLEASE WATCH THE VIDEO TALK BY DAVID LAI WHO SPEAKS CLEARLY. It will help you in your practice very much.
Don’t always expect your guru to be kind. It’s two ways. You be kind towards your guru too. That is just as essential. Being prepared and firm in your practice due to understanding is being kind to your guru. You make less work for your teacher when you know what you are doing… and get results… One of the ways to be kind to your guru is offering up your real knowledge, real practice and real results. Without real results everyone including yourself lose respect for what you are talking about… Be kind to your guru by getting yourself ready for real practice… and engaging in your studies now… be kind to your guru, be kind to yourself by transforming… be kind to those who supported you by results please… be kind by your efforts and results.
Remember without studying the Bodhisattva vows, you can never get higher tantric initiation-teachings at least not from me. I am sorry… I do not disrespect you or tantra that is why I simply do not give you the higher practices when you are not ready… If you get it, without holding these vows, you can never gain any progress. When you do for example Vajra Yogini or Kalacakra, do you want progress? Do you want results? I want you to have progress… please study these vows.
Leave a comment and tell me 5 points you have learned from listening to the talks…
Let me know what you have learned ok??
Tsem Rinpoche
This is Pastor David Lai’s personal blog site. He is a great writer with several books under his belt.
Dear Rinpoche,
There are 73 attendees for today’s Bodhisattva vows talk. (Read more about it here: Bodhisattva Vows: Push your practice one step further!)
David is giving a good presentation, which is being simultaneously translated by Dr. Lanse. Ms Han is in sound room too.
Susan is streaming the talk on justin.tv and Jace is filming it. I’m happy that my parents both joined Kechara House membership before the talk started.
Tq.
Sharon
A glimpse of the event, with some members listening to simultaneous translation in Chinese through earphones.
Watch this four-part series of videos of David’s talk on the Bodhisattva vows!
Part 1
For video with Chinese subtitles, click here
Part 2
For video with Chinese subtitles, click here
Part 3
For video with Chinese subtitles, click here
Part 4
For video with Chinese subtitles, click here
David Lai is knowledgeable and very interested in Dharma. Apart from being a liaison and authors of 2 books – There’s No Way but Up and Vajrayogini and Other Sacred Power Places in Nepal, he has also given many talks on iconography of Buddha statues. Watch the videos here:
I am considering to offer an initiation in the future. But before people will be selected to join in, they must have gone for this class on the Bodhisattva vows. It’s of the utmost importance people hold their vows after the initiation. It is paramount to gain any real experiences or attainments based on holding our vows taken during the initiation. We should not slip or take the vows for granted. Without them intact, attainments or higher experiences will be near impossible.
Some people think, it’s ok to break the vows because they can do Vajrasattva to refresh or clean up the vows. But that is wrong thinking. The four prerequisites are necessary for a vow to be broken or not. If we break the vows for attachment and not disciplining ourselves, then Vajrasattva would not be much use. If we broke 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.
I do not like giving initiation until people understand what it involves and the commitments. I am a big stickler for people to understand what they are getting into. Just to grant initiation and not explain before and afterwards what it is all about is dangerous for the lama and student.
Hence, I assigned David to give a talk on the importance of Bodhisattva vows which we will receive during this particular initiation I am considering to confer. Please listen to this video and take notes. Learn the vows well.
Everyone should ask David to give the talk again. Those who missed it will benefit and those who get a refresher course would do them good.
Much Care,
Tsem Rinpoche
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If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Dear Rinpoche and Pastor David Lai,
Thank you very much for sharing such invaluable information with us.
Here are my 5 takeaways from Pastor David’s teaching on Bodhisattva Vows:
1. We are bound to make mistakes, and accidentally break a few secondary vows when we first begin to uphold these vows. However, this is completely okay and not to worry about. After all, isn’t it better to try and fail, than to not give ourselves the chance to try at all?
2. Taking vows sound scary, uncomfortable and limiting to us because of our conditioning in samsara. Through our “professional training” in samsara for thousands and thousands of years, we have forgotten our true nature, which naturally upholds these vows effortlessly within us. Vows are simply something that takes us back to who we truly are (loving kindness, Buddha-nature, sweet, humble, giving, patient), and away from what we are not (desire, lust, narrow-mindedness, greed, selfishness, angry etc).
3. Daily recitation of 21 Vajrasattva mantra helps prevent the negative karma we get from breaking our vows from “snowballing” and multiplying each day. However, if you have the time, purification practice 35 Confessional Buddhas is exceptional in purifying vast amounts of negative karma and collecting oceans of merit for swift realisations and attainments. However, if you do break one the 18 root vows, it is best to confess it to the person who gave you these vows (preceptor). If for any reason you cannot get in touch with your preceptor, you can confess the broken vow to a spiritual member who has these 18 vows intact.
4. Vows are not here to chain us to becoming a boring, lifeless or take us away from who we love and what we enjoy doing. They are simply there to make us more aware of ourselves so that we can trust that we are doing something that is not only truly beneficial for us each day (collecting lots of merit and blessings to become a enlightened being), but also for becoming more loving, patient, kind towards our friends and family. Over time, we will also gain lots of wisdom that will truly liberate them from suffering.
5. Last but not least, don’t be discouraged, my beloved! It is really great that you are here reading this, and wanting to learn more about the Bodhisattva vows, or maybe aspiring to take them one day. This is really great stuff, and it shows how far you’ve come in your spiritual practice to be at this stage today. If you encounter a lot of difficulties and challenges while holding the vows, it shows you that you are doing something right for you. Otherwise, you would be at the hands of the forces that bind you to samsara for many more years to come, and be comfortable in not even knowing it! Give yourself a pat on the back, and let’s never give up on the spiritual path. You got this!
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.
The current form of Naro Kacho Vajra Yogini appeared to the Indian Mahasiddha Naropa after he meditated intensely on her practice inside a cave. He beheld her glorious form in a vision. This unique form became known as Naropa’s Vajra Yogini or Naro Kacho, as it had never existed before. Later, in Tibet, His Holiness Kyabje Pabongka Rinpoche also had visions of Vajra Yogini. His vision differed slightly from the vision of her that Naropa beheld. In the original Naro Kacho form, Vajra Yogini looks towards her pure land named Kechara. However in Kyabje Pabongka Rinpoche’s vision, she looked straight at him, symbolic of the deity empowering him to bestow her practice to many people in order to benefit them. The practice of Vajra Yogini belongs to the Highest Yoga Tantra classification that leads to tremendous inner transformation and can even grant enlightenment within just one lifetime.
Video of Tsem Rinpoche’s shrine taken July 16, 2018. Very beautiful, well done and meticulous.
https://www.youtube.com/watch?v=LPAfpMoN2bA
Video of Tsem Rinpoche’s shrine taken July 16, 2018.
Very beautiful, well done and meticulous.
https://video.tsemtulku.com/chat-videos/chat-1531752637.mp4
Vajra Yogini has many different forms and in each of these forms, the positioning of her sacred body, the various implements she holds and the expressions on her face have profound meaning into various aspects of enlightenment. The implements she holds, the expressions on her face, and her body symbolise specific aspects of enlightenment that suit people during a particular time and place according to their karma. So, therefore, Vajra Yogini’s pose, forms and emanations change over time in order to suit different karmically-connected practitioners. It will keep changing because enlightenment is fluid, compassionate and skilful. To gaze upon Vajra Yogini is to look at a complete ‘roadmap’ to enlightenment as every aspect of her body is a manifestation of enlightenment. Therefore to have her form, picture, painting or statue is very blessed. We should make offerings to her daily diligently.
After the great Mahasiddha Naropa had served his guru the Mahasiddha Tilopa for 12 years, Tilopa conferred the Vajra Varahi (another form of Vajra Yogini) initiation with full instructions unto Naropa. Then, Naropa diligently meditated on Vajra Varahi and had a vision of her, and when she appeared to him directly, she appeared in the form of Vajra Yogini. Normally, when he engaged in the Vajra Yogini (Vajravarahi) practice, she was in the form of facing him directly, holding a skull cup and a curved flaying knife in front of her heart. One leg was up and one leg was down as in a dancing pose. That was the form of Vajra Yogini that he had meditated on to gain the highest attainments.
After he had meditated on Vajra Varahi and gained visions of her, she appeared to him in a different form, with her face looking up at Kechara Paradise instead of facing him directly. Her left hand holding the skullcup was thrust in the air and her right hand holding the curved flaying knife, also known as a cemetery knife was facing down at sentient beings or samsara to help beings cut their bonds to suffering. Her left leg was bent, and her right extended while standing in a pose of looking towards Kechara Paradise like she is about to take off there. This form signifies she will take you there and out of suffering. That form of Vajra Yogini became special and that was called Naro Kacho or the Vajra Yogini of Naropa. This Naropa’s Vajra Yogini was initiated to the Nepalese Pamtingpa brothers and they meditated diligently and this tradition of Naropa’s Vajra Yogini just became prevalent and took off from there. Naropa started initiating his other disciples as well into this special form of Vajra Yogini and she became known as Naropa’s Vajra Yogini till this day and it is considered a highly blessed lineage. That is the lineage we have now and most prevalent.
She is looking up because this Naropa’s Vajra Yogini is indicating she will lead her practitioners to her Kechara Paradise within one lifetime if you are diligent in her practice. Realizing enlightenment is harder for people in today’s world and needs more time during Kaliyuga degenerate period, she leads you to her paradise where you can practice undisturbed to Buddha-hood.
In this brilliant artwork, what you see is the Mahasiddha Naropa having a direct vision of Vajra Yogini. It’s the first time she has appeared to Naropa in this form. This form is associated with Naropa. Prior to Naropa, this form of Vajra Yogini did not exist. She in this vision is initiating him into this form (Naro Kacho) of herself indicating this form will be most efficacious now according to our karmic period. In the background, you will see a cave with a light in it because when Naropa used to meditate in that cave, it is said that from his body would emit a light and people could see it from afar. You can also see animals surrounding Vajra Yogini, they can feel her compassion and her great blessings and they are at peace around her.
Vajra Yogini brings peace, love, compassion, wisdom and freedom to everyone who practices her incredibly powerful tantra. Therefore, this artwork is a very beautiful representation of the time when Naropa had a vision of Vajra Yogini in this form for the first time and it is now known as Naropa’s Vajra Yogini. This artwork was offered to me as a gift from a very talented artist. I deeply appreciate this piece of visual spirituality very much.
Tsem Rinpoche
To download for your shrine, please click here: https://www.tsemrinpoche.com/?p=62528
Thankyou for the kind explanation! I’ve been watching this since morning 😀 (Brainfood!)
I’m not sure if this counts, but I’ll post my understanding in the five points His Eminence asked.
1. Clarity/honesty about WHAT and WHO you are and what you aspire for. Spiritual practice can only benefit you if you are there and committed purely for improvement. Its better to know/acknowledge out dark sides as that is what we will have to tackle. And you can’t help yourself if you aren’t honest. Of course, simultaneously wanting to become capable of helping all beings.
2. The basis/motivation = compassion and empathy. I’m not sure, but some degree of these is needed…as the essence of bodhisattva is to purify. ‘Sattva’ is associated to the ‘deva guna’ of purity(light/high celestial) – in contrast to the rajasic (manushya/action/material/neutral) and the lower ‘tamasic’ (rakshas/dark/devolving) actions. If the intent is pure and the action logically, compassionately ascertained and followed as per the teacher’s instruction, it cannot be evil.
3. Courage and determination and reminders.
These vows will take ‘constant vigilance’ (Idk why but Mad eye moody from Harry potter popped up) Sounds simple but is TOUGHHHH! As mentioned, when our moods fluctuate, its so very tempting to give up – so out motivation must be very strong – all practices must be incorporated in daily routines. Its better to ask family members to subtly remind you when you are close to be breaking the secondary vows – just to check how well you do initially.
4. The intricacy of ‘balance’.
Since (I think it was part 4 of the video) we are not perfect, and very flawed beings, its very easy to get lost in delusional aspirations. If all actions arise from a pure intent, that is good – but not enough. As, actions speak louder than words (Now Sinbad’s ending comes to mind) We have to be especially careful that we do not got lost in the ‘ideas/ideals’ of what is to follow this path – and should keep to the basics as much as possible.
Hence, ‘Ego’ and ‘compassion’ which all of us samsaric souls have – which undoubtedly clash and create strange situations. Which brings to the last;
5. Remember the reason. No matter what happens – Never forget that one reason what made you believe/makes you believe that you can help others if you work on yourself. It’s not about delusional, self worth etc – but the belief that one day, everyone can feel safe, can feel free. And that one day, everyone will be able to/will want to come onto this path. Falling back into sloth is so very easy, but when you come out of it, regret takes a whole new meaning.
Honestly, this was great. When Religion is truly spiritual, that’s when one gets to want to follow Dharma. I just hope I can work hard to do something – for others before I die. I lost a few years blindly ‘fitting in’ and that kind of forced repression made me just want to give up for a while.
Anyways, these were my thoughts. If anyone wants to critique/ add anything, please do! I always appreciate that.
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.
Dear Rinpoche and all, I rejoice in all that could hold the said vows and I wish I could observe the vows with stainless perfection as well, just the Buddha Ashobhya, as Lama Tsongkhapa has mentioned in his “Prayer for Rebirth in Sukhavati”.
Knowing myself however, given the overpowering strength of the lust and passion in me, I am afraid this is impossible for an inferior being like me. I have tried very very hard with the basic layman vows but when afflictions arise, it seems that no force in the universe can help keep my vows intact. I have been a diligent practising Buddhist since 16. Migtsema worked for about a year. Later on, the effects worn off. But I have never given up. Its like rebuilding a castle after each tsunami. Aspiring and attempting to hold the Bodhisattva vows for me would therefore be like constructing a skyscraper on an earthquake belt.
I rejoice for all who can hold the vows. For me, its either the three lower realms or entrusting my entire being to the Vows of Amitabha Buddha while “reconstructing sand castles”.
Thank you for the videos. May the Lama and the holy entourage keep the light of Dharma in the darkest moments of Samsara.
Brilliant Talk by David Lai! It was clear and very easy for us to relate to. These Bodhisattva vows are something we can all look in to and start practising now even if we do not have any initiation as it would set as a foundation and becomes second nature when we actually take on any initiation. Then we will not be looking at it as rules but more as reminders. Thank you David for this clear explanation…x
Most, if not all of us shrinks away from taking vows. Some people feel that they loose their freedom to do as wish. Thus, many people live life breaking “social rules and norms” thinking that it will expand their space and achieve some form of freedom.
But with knowledge, in time…we learn that vows is a powerful way of granting us real freedom. Rinpoche life and teachings is all about showing us how to obtain this freedom thru holding vows. I appreciate this talk by David as it helps me and it will help many people.
There was something that Pastor Ngeow shared with me from what he heard from Rinpoche and that was if you dont want to hold vows it is very clear you want harm others. that was so direct and makes so much sense.
Dear Rinpoche, thank you for considering to give us the opportunity to receive (tantric) initations in the future and telling us clearly what we need to do to be qualified to receive the vows and initiations.
After listening to the video by David Lai and Pastor Ngeow’s explanations at Lamrim classes, this is what I understood about the Boddhisatva vows:
1. The Boddhisatva vows are not vows created by someone to be held by Boddhisatvas, they are the actual spontaneous conduct of Boddhisatvas. The Boddhisatva vows were extracted from the sutras, where the actions of Boddhisatvas were described, hence the vows are a step-by-step guide for us on how to behave and eventually become a Boddhisatva. It is like a “How to become a Boddhisatva for Dummies” book.
2. Because we do not have Boddhichitta now, do not know what it really is or cannot maintain it in our minds constantly without effort, we need to “force” ourselves to adhere to the Boddhisatva vows to have “artificial altruism”, create the causes to develop Boddhichitta, collect merits and plant the seeds to become a Boddhisatva in the future. Practicing and planting imprints of Boddhisatva actions, so in future lives hopefully we pick up the good habits more naturally and earlier.
3. Holding vows is not scary or restrictive if we have no intention to break them, if we sincerely want to hold them and know why we are doing it. If we find ourselves not wanting to hold vows, finding it a drag to keep them, it is because we secretly want to continue doing harm / naughty things without “restrictions” and we do not understand the purpose of holding vows.
4. The repercussions of breaking vows are heavier, this makes sense. It is just like how there is a higher level of duty and care placed on professionals; because they are upholders of their profession, people place more trust and reliance on them. If they transgress their code of conduct, the damage done is much greater and more widespread than someone who is not in their position e.g. how many banks/ companies have (nearly) collapsed because of unethical professional traders/ accountants. We hold vows to protect others from our otherwise harmful actions.
5. Many of these vows/actions are already being held/ done by people who are not consciously holding / aware of the vows. Knowing what the Boddhisatva vows are enable us to recognize what are Boddhisatva behavior/qualities and learn from whoever is doing it, anywhere, anytime, not just in a Buddhist Dharma Centre e.g. colleague who always responds in a polite and timely manner.
6. Holding the vows well requires wisdom and sometimes personal discretion, as at times it may be unavoidable or more beneficial to others to break a vow. So with wisdom, we know when it is “ok” to break a vow. We also need enough knowledge and understanding to make such decisions. Hence it is important to continue reading up, contemplating, discussing what we learn from Dharma texts and the Guru’s teachings so we know what we are doing even after we have received the vows, it is a responsibility. In fact the urgency of stocking up on knowledge when we have received the vows is greater, we cannot be laidback and fall behind. This is the same in the corporate world where professionals are required to fulfill a minimum number of hours of professional learning.
Dear David, thank you for your effort to learn up the vows and teach them to us!
After watching the video, the 5 learning obtained are:
1) The vows exist because the law of cause and effect (Karma) exists. When we engage in non-virtuous acts, we will bear the consequences of collecting and accumulating negative karma that will eventually cause a rebirth in the 3 lower realms (for most of us). Thus, the vows are developed to protect us and support us restrain from accumulating more negative karma.
2) Besides preventive precaution, the vows also functions as a set of code of conduct to collect merits and purify negative karma. This will form a better and stronger foundation for our Dharma progress and growth.
3) The vows can also create and enhance the level of discipline of our minds. We often say: Mind over matter but how often do we practice it? With these vows, we make the choice to consciously tame and train our mind. Only a trained mind holds the slightest chance to the opportunity of attainment, liberation and ultimately enlightenment.
4) The Boddhisattva vows act like a manual to guide us through the 8 fold path as taught by Lord Buddha (as the 4th noble truth), which is aimed to alleviate us from suffering.
5) The vows actually benefit those who uphold them the most. So, when we hold vows we are only doing ourselves a favor. So we should be humbled by and have deep gratitude with the opportunity to hold vows.
Thank you for this talk. I had read the Bodhisattva vows before but didn’t really understand them, so the explanation after each one was very useful.
Dear Rinpoche,
David spoke well in his teachings of the Bodhisattva vows. The 5 points I’ve learnt are as follow:
1. The vows are to help train us to be selfless.
2. We should start thinking of being a Buddha when we have these vows.
3. Curb our attachments. Moderation is the key for now.
4. Never give up our practice.
5. The vows give us more grounds to check on ourselves.
In a nutshell, these vows are parameters and guidelines for us to train ourselves to develop bodhisattva qualities. This is a manual to remind ourselves constantly to focus out on other people’s needs.
I am extremely proud of David and am really very happy to see this article up, with the videos. Sometimes, David feels not 100% confident about himself (sorry, David, I’m telling your secrets), but he has no reason feel at all like this. He has so much to be confidence about – of all the liaisons in Kechara, I daresay David has the greatest wealth of Dharma knowledge. I don’t get it – he has the same size head as all of us, where does he store all that info?! It’s incredible how much he knows, is able to remember, and is capable of regurgitating at any given time.
An unusual quality is that he is also never arrogant about his knowledge. On top of knowing so much, he is also such an extremely nice person. You just never ever hear him talking badly about or to anyone. It’s like impossible for him to say anything negative about anyone. I respect him for that. It’s really very uplifting to know someone like David, for all his knowledge, his gentleness, his humility and his incredibly loyal friendship.
Lots of love to you David. I hope you know how proud we all are of you. Here’s to a bright future as a bright star
Love, one of your ugly sisters.
The vows are meant to be used as a tool to discipline our mind. Because of our effortless in controlling our minds, we often let our mind generates nasty thoughts when we encounter unpleasant situations, e.g. we feel anger when we meet unscrupulous drivers who almost caused us fatal accidents, and the anger transform to hatred, and from hatred transform to action (revenge). Nonetheless, these negative thoughts and feelings often stop at that level without proceeding into actions because of the limitations imposed at the outer level e.g. the laws imposed and penalties for breaking the laws, the cost vs benefits of committing such acts (go to prison would result in lost of reputation and money and being outcast by the society), etc. However, if we allow ourselves to feel the same whenever we encounter such situation, we are reinforcing ourselves with the thought of vengance against those who caused such unpleasant experience to us.
At present / in this life, we might not have the means to carry out such actions, but what if in future / our next lives when we are born as somebody influential who literally above the law, would we still hold back our actions? Due to the lack of wisdom and compassion towards other beings, we would not hesitate to commit such actions, and due to our longing to commit such actions but unable to do so in the past / previous lives, we would feel tremendous joy in committing such non-virtuous acts and we would not hesitate to do it again and again and it has become a habituation. Sooner or later when we finish exhausting our good karma, we would end up in some place hot that we have to experience excrutiating pain over and over again. That is one of the many examples of the results of not practising dharma and holding our vows.
Even if we come across some news, i.e. one country conquering another contry and, based on our ignorant mind we think it is justifiable, we have planted the idea (imprint) of such thought in our mind. The imprint would be triggered whenever we encounter such news and articles that the idea would influence how our conscious mind reacts to such news that gradually the idea would be transformed into words i.e. we defend the act of occupying another country in daily casual conversation with our friends, and soon our such idea would be embodied into our characters and behaviors (i.e. showing sign of unhappiness such as showing black face and raising our voice due to feeling disturbed or dislike when people disagree with our “rightful thought”). In this life, the transformation of the idea stop there because most of us don’t have the political will to actually conquer another country as most of us are just ordinary beings. But what about in future / next lives that “unfortunately” we have become a powerful / influential figure that we have the means to actually declare war against another country.
At that point of time, when we are being proposed of the idea of declaring the war by the cabinet, our subconscious mind feel comfortable of the idea due to favourable conditioning of our mind to such idea in our past lives that we would not hesitate to declare war against another country. We would think that the idea of conquering another country is for greater good and sacrifices are inevitable.
Never, never underestimate the power of thought in our mind. Not one thought is negligible. As Buddha said below:-
“The thought manifests as the word. The word manifests as the deed. The deed develops into habit. And the habit hardens into character. So watch the thought and its ways with care. And let it spring from love, born out of concern for all beings. ~Buddha” (http://blog.tsemtulku.com/tsem-tulku-rinpoche/2010/03/and-buddha-spoke-you-should-listen.html)
As we do not have a bodhicitta mind, we can only rely on the vows to condition our mind into the development of the state of bodhicitta mind. It is hard to hold the vows, but it is not the excuse of not holding the vows to our best abilities and efforts. If we give up in holding the vows, we are guaranteed a place in 3 lower realms.
There is no way but up!
Before the class, I googled to find out more about this. It’s a hard topic to talk about and explain and David did a great job. To me, the vows are a “code” of conduct which we can apply to our everyday lives and some parts of it most applicable for use when we are in the office, hahaha. As for the “antidote” for breaking the vows, I was thinking of how compassionate Buddha was for all sentient beings. I don’t know of any other teaching that provides such an option, though of course, we should try not to apply the antidote too often,” like I will eat this even though its bad for my sore throat because I have the antibiotics for it”. The interdependent factors for breaking the vows are difficult to grasp so best don’t break it lah.