My Father’s gift of Vajra Yogini
(By Tsem Rinpoche)
When I visited my father many years back, we were sitting around just talking. Suddenly he asked me do I like Vajra Yogini out of the blue. We have never talked about Her before. I said yes I do. He said wait.
He came back and said that this statue is originally from Panchen Rinpoche’s Tashilunpo Monastery. It was gifted to my father’s guru. My father’s guru in turn gave it to my father. And now my dad wants TO GIVE IT TO ME!!!
I was like wow! How lucky and meritorious I am. It is an old statue, blessed by high lamas and being given to me by my father.
I sincerely thanked my dad profusely and was very moved. I did prayers to Her that night for my dad. She has been with me ever since.
All the ornaments can be fully removed and She is around 12 inches in height. Her whole body has been offered gold, otherwise She is dark in color as She is made from copper.
Her flame aureole behind Her can be removed also. See below:
Back view
I have many other Vajra Yoginis. For some good strange reasons, I am always given gifts of statues/thangkas of Her always year after year. I am not complaining but surprised and rejoice.
Tsem Rinpoche
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Wow …..beautiful able to have a look at this powerful divine Vajrayogini given to Rinpoche by Rinpoche ‘s biological father Lobsang Gyatso. It’s a gift from the 10th Panchen Lama originated from the illustrious Tashi Lunpo Monastery for Rinpoche ‘s biological father.
Thank you Rinpoche for sharing with us.
1984 Los Angeles-Left to right: Geshe Tsultrim Gyeltsen, His Holiness Kyabje Zong Rinpoche, monk assistant to Zong Rinpoche and the 18 year old Tsem Rinpoche prior to ordination. Read more- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/me
View
A poem inspired by seeing a picture of my teacher, Kyabje Zong Rinpoche…
In the sport of correct views,
all that is correct is just a view,
without permanence or substance.
As long as we hold onto views,
our sufferings are gathered
to be experienced without end.
Without the strong methods of emptiness
and compassion, bereft of merit,
we sink deeper without respite.
To arise from this samsara is but
a dreamscape on the deluded mind.
Therefore seek the guru, who confers the yidam,
hold your vows and fixate on liberation
free of new creations. Free of new experiences as
there are none.
~ Tsem Rinpoche
Composed in Tsem Ladrang, Kuala Lumpur on July 7, 2014
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.
I was walking past a second hand shop on Western Ave selling old things. They had a Japanese-style clay Buddha which was beige in colour on the floor, holding the door open. I thought the shopkeeper would collect a lot of negative karma without knowing if he kept such a holy item on the floor as a doorstop. So I went in to talk to him, but he didn’t look like he wanted to talk or that he even cared. So I asked him the price and he said US$5. I purchased it so he did not collect more negative karma. I was 17 years old and that was in 1982.
I escorted my new Buddha home and washed it lightly and wiped it. I placed it on my altar and was happy with the Buddha. I would do my meditations, prayers, sadhanas, mantras and prostrations in front of this shrine daily. When I left for India in 1987, I could not bring this Buddha along and gave it to a friend. It was a nice size and I made offerings to this Buddha for many years in Los Angeles. In front of the Buddha I placed His Holiness the Dalai Lama’s photo. I remember I was so relieved that the price was affordable. But US$5 that time was still expensive for me but worth it I thought. But I was happy to have brought the Buddha home. Tsem Rinpoche
https://www.tsemrinpoche.com
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
Tsem Rinpoche at Kechara Forest Retreat, Bentong, Malaysia
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
Wow…..such a beautiful, stunning and blessed Vajra Yogini statue from Panchen Rinpoche’s Tashilunpo Monastery. It was blessed by many high lamas and given to Rinpoche by his father. That’s wonderful and meritorious special gift from a father. I am fortunate able to see it even though it is just in picture.
Thank you Rinpoche for sharing with us
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.
Rinpoche has always encouraged students to plant seeds to have closer affinity and be able to do Vajra Yogini’s practice in the future.
Student shall complete the priminary practice prior the Starting On Vajra Yogini.
With student commitment on Holding vows and comply all commitments. Here we build a good samaya with our guru and integrity before to start the tantra practice.
Dear Rinpoche,
Chanced upon this article through the “take me anywhere” link.
Rinpoche is so connected to Vajrayogini and always wants us to be near her and be aware of her so that we have a chance to ascend to her Heaven.
The statue is so holy and blessed and it is simply wonderful for Rinpoche to have it.
Thank you.
Dear Rinpoche
This Vajrayogini is very beautiful. It is just the right size and carried historical and emotional significance. The historical significance is the statue was given by the 10th Panchen Lama and was originally from the illustrious Tashi Lunpo Monastery. The emotional significance was because it was given by Rinpoche’s biological father Lobsang Gyatso.
The statue reminded me of the day I took my refuge vow over ten years ago. Rinpoche gave me a Vajrayogini statue that day which is now displayed in my family altar in Jakarta, Indonesia
From the face and the back view of Vajra Yogini, we can see how vivid is this statue being made and Her posture is so gracefully made. Rinpoche must have a very close connection with Vajra Yogini to have always surprised with Her statues.
Vajra Yogini and Her practise, as Rinpoche always said is excellent for these degenerate times when our lives are ruled by extreme lust, greed, anger and hatred. She uses these negative forces and transform them into liberating energies. Rinpoche always share with us the images of Vajra Yogini, for us to have connection with Her.
Than you Rinpoche for sharing the story and the Vajra Yogini’s image with us.
It must have meant a lot to Rinpoche to get connected back to Rinpoche’s father and be gifted with this precious and blessed Vajrayogini coming from Panchen Rinpoche’s Tashilunpo Monastery. It is like passing down from one generation to the next generation.
Rinpoche’s father must have loved Rinpoche so much and think highly of Rinpoche to present such a holy precious gift…
A precious holy gift from father to son. Its just meant to be even though Rinpoche did not get to be in much contact with his father. And now Kechara House is named after holy Vajra Yogini’s pure land. Rinpoche has always encouraged his students to have a holy image of her and offer the best we can afford. This will plant seeds for us to have closer affinity and be able to do Vajra Yogini’s practice in the future. This holy image is beautiful!
A gift from father, how nice! When can I expressed my feeling while I read this post, I think it is happy, feel warm, love and close. That feeling I got from Rinpoche’s post. Rinpoche wrote very short re-this article but you can feel it how much love Rinpoche towards his father and how happy while received this precious gift from his father!!!
I love all Rinpoche’s Vajrayoigini Statues. They all look alive and that is because of Rinpoche and his vows which he has hold intact. Rinpoche has come out with all sort of ways to make us connect with VY. It can be via the internet, making the statues more modern, making us do offerings to VY and etc.
shelly Tai on Dec 1, 2010 at9:00am
Dear Rinpoche,
what a nice statute,it really amaze me to look at this statute.I really want to know more about her and wish one day I can have the merit to practice her teaching and benefit more and more others sentient being.
Dearest Tsem Tulku,
In November me and my indonesian girlfriend want to marry in Indonesia. She would then even come with me to see you in malaysia. My holiday starts at November 8 (for three weeks) and I have no idea how to make this financially possible. I am just asking for you please pray for me so Vadjra Yoghini gives her blessings onto this very project which would make me SO happy.
Love, Knut
From what I know Tsem Rinpoche has been very attracted to Vajra yogini from the day I met him in 1992 when he was in Malaysia. And when I was in Ganden with Rinpoche. I see a lot of images of Vajrayogini in his room. I never thought it was the significant of his father’s gift from his father’s Guru that the Vajrayoggini that his father gave him can lead to the start of Kechara House. Kechara House belongs to Vajrayogini. Nows I know Vajrayogini is specially given to him to bring down the line of Vajra yogini Practice from his father’s Guru.
“His omnicient wisdom mind encompasses all that is existent;
His voice is profound teaching, which ornaments the ear of the fortunate pupil;
His body’s beautiful radiance evokes wondrous admiration;
To Lama Tsongkhapa whom merely viewing, or contemplating, earns one great merit. I make prostration. – Gaden Lhagyama (http://tsemtulku.com/resources/prayers/prayers-deity-prayer/je-tsongkhapas-guru-yoga-gaden-lhagyama-2/)
It is so true in applying the above prayer to Mother Vajrayogini. We are all so blessed to be able to see the picture of Mother Vajrayogini, whose statue has been blessed by Rinpoche.
Thank you Rinpoche. Thank you so much.
Note: Earlier on Rinpoche has given dharma teaching on on how Lord Tsongkhapa transform into Mother Vajrayogini. The video of the teaching can be found in the following doclink:-
http://www.youtube.com/watch?v=elBCVeGDncQ&feature=related
The above teaching can also be found in the comments section by David Lai and Paris in the blog “Starting On Vajra Yogini Now” http://blog.tsemtulku.com/tsem-tulku-rinpoche/2010/06/starting-on-vajra-yogini-now.html
Another stunningly beautiful statue from Rinpoche’s collection! I too am truly blessed to be able to chance upon such incredible works of art. And this is due to Rinpoche’s constant attention and generosity in sharing with us all.
I have never come across anyone that blogs for others. In most blogs its always about THE person, THE organization, THE group, etc. But slowly in discovering Rinpoche’s blog more intensively the past week, I find this very remarkable in that EVERY single posting has a altruistic meaning. So much wealth of information. So much time and effort gone into this. Thank you from the bottom of my heart to Rinpoche and your dedicated and talented team for making this available to us!
Vajrayogini is the practice that His Eminence Tsem Rinpoche has identified this practice as the best tantric practice for all his lay students to have. Vajrayogini according to Rinpoche is very effective in this day and age when our desires are unbridled and there are many things that can fulfill and entice us in the world. Things that distract us from occupations that can bestow upon real and lasting happiness. Most of us look for instant happiness wherever we go, we have many gadgets and tools at our disposal but we are constantly distracted and preoccupied by such things.
This article by Rinpoche touches on how you can create the causes to receive Vajrayogini from now on
http://blog.tsemtulku.com/tsem-tulku-rinpoche/2010/06/starting-on-vajra-yogini-now.html
We need to start preparing now, and not when KWPC comes up. We must rely on karma the principle that if we create the causes similar to the effects, only the effects we have created manifest.
I think Vajrayogini must be Rinpoche’s main Yidam or one os his main Yidam. Since Rinpoche is very humble, he would never reveal it to anybody. We will probably will never know like Lama Tsongkhapa who kept it a secret until he passed into clear light. Amongst Lama Tsongkhapa’s few belongings, they discovered items associated with Vajrayogini’s practice.
What’s fantastic is that Vajrayogini is the Yidam recommended by Pabongka Rinpoche and Trijang Rinpoche for our degenerate age. On top of that, there numerous cases of those practicing Vajrayogini gained Siddhis although having lived their life in vice. Chatreng a man from Tibet who recently cross over from Tibet regretted his past actions in public teaching by Trijang Rinpoche. After a Vajrayogini initiation, he decided to devote the rest of his life to a Vajrayogini retreat.
He died many years later in the middle of meditation. During his funeral, numerous rainbows appeared to cover all over the funeral pyre. Many high Lamas revealed that the rainbows were a auspicious portent and that Chatreng had ascended to Kechara Paradise.
As a parent, when they want to give something valuable and precious to their children, they would try to give their best to them. In this case, Tsem Rinpoche’s father had given to him his most precious gift of love, that is an old but blessed Vajra Yogini statue from Panchen Rinpoche.
Throughout Tsem Rinpoche’s life, he may not have been closed to his blood father but the love from a parent for their child cannot be broken that easily. His father wish is for Tsem Rinpoche to be able to control his rebirth in many lives in the future and continue to receive the dharma. It is the most treasured gift a father can give to his son to ensure his son happiness.
I think your connection to vajrayogini must be very strong because despite little to no connection with your father, he still gifted you with a vajrayogini statue. From the little I know about your family’s history, it seems there was very minimal contact with your blood family.
Therefore I would imagine that your father might have already put some thought into giving you the statue, and perhaps even brought the statue along with the intention of giving it to you…
He must have thought very highly of you to give you a statue with such a distinguished lineage, one that belonged to the Panchen Lama himself.
It means alot to Rinpoche to be connected to his father..and on top of that to receive this gift and for Rinpoche to say prayers to dedicate to his father. Rinpoche never knew his family, never knew who he was until so much later in life! Yet, Rinpoche did not lose himself but is such a selfless person, holding no grudges.
Rinpoche’s teaching on Vajrayogini is amazing. When Rinpoche talks about Vajrayogini, it’s as though she comes alive and is dancing infront of your mind’s eye, so vivid, so assuring, draws you in as if the whole world has dissolved and nothing else matters. She is what I am preparing myself for,..and there’s alot to rid of myself to be ready for her…else, what’s the point of receiving her if i am not able to attain her essence. Controlling rebirths is a give benefit for us to do ther practice..however, we will NOT be able to control our deaths and rebirths if we do not stop our negative actions.
Rinpoche, thank you for planting seeds and giving instructions to us so we can be ready to receive her.
Below are the three part teachings on Vajrayogini, previously given by Rinpoche. MUST WATCH and LEARN
http://www.youtube.com/watch?v=hTTxBbJpje0
http://www.youtube.com/watch?v=yYEs0ihnpC8
http://www.youtube.com/watch?v=pNqvT7QKi_4
I think it’s moving that there was this connection between you and your father via Vajra Yogini. With the statue coming from Panchen Rinpoche’s Tashilunpo Monastery, gifted to your father’s guru –> who then gave it to your father –> and now your father gives it to you, is akin to chinese families passing down their family heirloom (usually jewelry) minus the spiritual factor.
I feel that there is some kind of significance that even though both father and son has never spoken about Vajra Yogini before that the one (I’m not sure about this though) statue he passed over to you is Her statue.
This statue seems perfect for traveling with the way you can take Her apart.
I find Vajra Yogini absolutely fabulous. The photo from this post http://blog.tsemtulku.com/tsem-tulku-rinpoche/2010/03/my-beautiful-vajra-yogini-statue.html, where it shows a close-up of her face with her hair swept back is something that I’m really attracted to. I love her high cheek bones, the untarnished flat-colour of gold, the luscious hair swept back, the pinky-red painted lips, the strong and defined eyebrows, the high-bridge nose …. if she was a living sentient being SHE’D BE DROP-DEAD GORGEOUS!
If my motivation wasn’t of being kind…benefit all sentient beings….may it be to look like her!! 😛
OMG, I want another new, modern, unique, beuatiful VY’s statue put in my dharma house, sound like a bit selfish and greedy. But she is too beautiful……