H.H. Kyabje Pabongka Rinpoche’s Sacred Vajra Yogini
H.H. Kyabje Pabongka Rinpoche’s personal Vajra Yogini statue inside his retreat cave. Click on image to enlarge.
The current form of Naro Kachö Vajra Yogini appeared to the Mahasiddha Naropa after he meditated in a cave and focused on her sadhana, her rituals and her special generation and completion stage practices.
After Naropa had accomplished Vajra Yogini’s path, which means that he had gained the attainments of her practice, she appeared to him in a vision. The form that Vajra Yogini took when she appeared to him in this vision had never existed before. Hence, this form became known as Naropa’s Vajra Yogini, also known as Naro Kachö.
Later, His Holiness Kyabje Pabongka Dorje Chang also had visions of Vajra Yogini. When she appeared to him, she took on a form similar to Naropa’s Vajra Yogini but with a slight difference. In Naropa’s vision, her head, face and eyes looked towards Kechara Paradise, but when she appeared to Kyabje Pabongka Rinpoche, she looked straight at him. The rest of her form was exactly the same as Naropa had seen. This vision symbolised that she was empowering Kyabje Pabongka Rinpoche and blessing him to bestow her Tantra onto many beings, and that it would benefit many beings in the future. Kyabje Pabongka Rinpoche’s experience is indicative of his close and direct connection with Vajra Yogini.
The thangka below has recently been created to express the form of Vajra Yogini that appeared to Kyabje Pabongka Rinpoche, with her face looking directly at us.
The current form of Naro Kachö 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 later became known as Naropa’s Vajra Yogini or Naro Kachö, 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 Kachö 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 onto 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. Click on image to enlarge.
The following is such an important post by Rinpoche that I am sharing Rinpoche’s words here:
I had the great privilege and blessing to live with Geshe Tsultrim Gyeltsen of Gaden Shartse Monastery, when he had his own centre called Thubten Dargye Ling in Los Angeles, USA. I stayed there for about eight years with Geshe-la and he gave wonderful Lamrim teachings almost every Sunday. During those teachings, he told us that Kyabje Pabongka Rinpoche was very, very famous and well-known in Tibet. His fame had even spread all over China too.
During teachings and initiations, there are certain sections where the lama invites the actual deities and their entourage to enter our bodies, in other words, the lama requests the wisdom beings to dissolve into us, to bless us. When Kyabje Pabongka Rinpoche gave these types of teachings or initiations, it was seen that many people in the audience would physically shake. Pabongka Rinpoche’s power to invite these deities was real and people would actually shake and feel the deities entering them and blessing them.
Geshe-la also mentioned a very well-known fact that when Kyabje Pabongka Rinpoche gave teachings, many people in the audience saw a third eye appear in the middle of Pabongka Rinpoche’s forehead. This happened especially during Heruka teachings. A third eye would open and people saw him clearly with three eyes. It was very, very obvious.
I have also heard that when Pabongka Rinpoche conducted the blessing of his inner offering during the part where he recited, “… all faults, colours, smell, potentiality are gone and then it increases and boils,” the inner offering in his container would start to boil in front of him. Many people witnessed this and there was no fire there.
These are just some of the many incredible things that Geshe-la told us during his talks. Geshe-la, being who he is, remained without fault and was also perfect in speech. So, everything Geshe-la said, did and shared is absolutely true.
I have also read in the commentaries that, Vajra Yogini specifically appeared to Pabongka Rinpoche in a vision. Not once or twice, but several times. In one of those visions, Pabongka Rinpoche was granted direct initiation by Vajra Yogini. She promised him that those who received Vajra Yogini practice from him, and inclusive of the following four generations, would be taken to Kechara Paradise within seven lifetimes. The usual timing for Vajra Yogini’s practice is that when you receive her initiation, she promises you during the initiation, via the lama, that you will ascend to Kechara Paradise within 14 lifetimes. That is a promise Vajra Yogini gives the recipient of the initiation.
If you have received Pabongka Rinpoche’s lineage of Vajra Yogini within the four generations since her promise, you will achieve Kechara Paradise within seven lifetimes instead of the usual 14 lifetimes. So, basically, it is cut in half.
For example, Pabongka Rinpoche gave the teachings and practice to Trijang Rinpoche and so, that counts as the first. Trijang Rinpoche then gave it to Zong Rinpoche, which counts as the second and perhaps Zong Rinpoche gave it to me, which makes me the third generation. This means that I can ascend to Kechara Paradise within seven lifetimes. If my contemporaries and I practise well, and whoever I, or my contemporary peers that have received it bestow it to their students, then their students will be the last. So that would be the 4th generation and those students will ascended to Kechara Paradise within seven lifetimes.
Now, if my students or my contemporaries, and their students give it to their students, then it goes back to 14 lifetimes. This is not a bad deal either. However, when you have been in samsara this long, the seven and 14 does make a huge difference.
I have read in the biographies that Kyabje Pabongka Rinpoche’s lineage of Vajra Yogini is very, very sensitive. In this context, the word “sensitive” means that this deity’s practice confers her blessings very quickly because she is very close to him. This is not surprising as she is his consort and he is her’s, they are one in nature. This is why Pabongka Rinpoche promoted Vajra Yogini’s practice during his lifetime.
There were “sang-de-jig-sum”, Guhyasamaja, Yamantaka, and Heruka, and Pabongka Rinpoche promoted Kalachakra and these great yidams (meditational deities) of Lama Tsongkhapa. But for the common man, for the normal guy and for everybody during this time, he strongly promoted Vajra Yogini because it suits us.
Pabongka Rinpoche was not known to be a scholar, but all scholars were under him. He was not labelled a great holder of knowledge, but he became very knowledgeable. He is the type that did not really debate or show off his knowledge, so he looked dull. However, when it came to teachings, the way that he taught and the power of his teachings clearly showed that he was very learned and that he was not ordinary.
Hence, I recall that even in Kyabje Zong Rinpoche’s private audience room, there was a big picture of Pabongka Rinpoche right behind his throne, framed on the wall. I saw it myself. When my lama, Zong Rinpoche, believes in Pabongka Rinpoche and keeps a picture of him, Pabongka Rinpoche must be a Buddha because Zong Rinpoche is a real direct, very tough Lama and he would not accept anything easily. If Zong Rinpoche accepts Pabongka Rinpoche, then Pabongka Rinpoche is definitely something special. Pabongka Rinpoche’s lineage of Vajra Yogini that he recommended to all of us, is one that we should strive to achieve, we should strive to get and that we should strive to practice.
A few years back, a contemporary lama who is a very accomplished lama and also a Tulku, was visiting Gaden Monastery and I went to pay my respects to him. He is from Sera Monastery and at that time, the current Pabongka Rinpoche had a Ladrang in Sera Mey monastery. Pabongka Ladrang is situated along the circumambulation circuit of Sera. The circumambulation path goes around all of Sera Jey and Sera Mey and that path is still there now. I have been there and I used to circumambulate too when I visited Sera, it is very beautiful. And if you circumambulate around Sera, you will walk past Pabongka Ladrang and from the circumambulation circuit of Sera, sometimes you can even get a glimpse of Kyabje Pabongka Choktrul Rinpoche on the verandah, walking around or at his window.
This elite senior Lama told me personally that every night, after a full day of giving Dharma talks and philosophical classes, he would go for circumambulation around Sera. And one day when he was circumambulating, he looked at Pabongka Ladrang and he saw the young Kyabje Pabongka Choktrul Rinpoche at the window. Pabongka Rinpoche was just looking out of his window and so this Lama folded his hands to Pabongka Rinpoche and then walked onwards for a few seconds.
Then he turned around and looked again at Pabongka Ladrang and in Pabongka Rinpoche’s place, instead of a young tulku, he saw a lady, red in colour with dark hair. He could not believe his eyes – he stopped walking, rubbed his eyes and looked again, and he saw Pabongka Rinpoche once more.
Now, this master who told me this story is a great teacher, very renowned, a senior monk, and he is not prone to hallucinations due to his meditation. He told me that it was amazing, and I asked him, “What do you think?” And he said, “Maybe I had the fortune to see Pabongka’s real nature, which is Vajra Yogini”. And I repeat, he said “Perhaps I had the fortune to see Pabongka’s real nature, which is Vajra Yogini”. And I thought “Wow!” I have seen all these great Lamas and all I saw was who they are, as they are, unfortunately for me.
But I really believe in this Lama’s story and what he told me. I know who he is and his reputation therefore it is totally believable. What I mean is, the Lama and the Yidam are really one, especially accomplished Lamas like Pabongka Rinpoche. So I thought I would share that with everyone and I thought it would be very nice.
On another post, I’ve already written some things on Vajra Yogini that I would like everybody to read up on and follow, see and contemplate. In the lineages of Guhyasamaja, Yamantaka, Kalachakra, Heruka and Vajra Yogini, when you do their sadhana everyday, you have to go through the prayers of the lineage Lamas. Every single one of those sadhanas has their lineage lamas’ supplication prayers and within that, Pabongka Rinpoche’s name is included because he is our lineage lama. Therefore he is very, very important.
Kandarohi, Vajra Yogini and Dorje Shugden. Kandarohi is one of the Four Heroines of the Cardinal Directions from Vajra Yogini’s mandala and is known as the “Goddess of Action”. Click on image to enlarge or click here for more beautiful thangkas.
For more interesting information:
- The Vajra Yogini category on my blog
- Four Sacred Sites of Vajra Yogini in Nepal
- H.H. Kyabje Pabongka Rinpoche’s category on my blog
- Mahasiddha Naropa: The Indomitable Disciple
- Sakya Lopon Sonam Tsemo – The One Who Ascended to Kechara Paradise
- Vajra Yogini Ugra-Tara in Sankhu, Nepal
- Tsarchen Losal Gyatso: Lineage Holder of Vajra Yogini’s Tantra
- Stunning Vajra Yogini Altar
- Shimmering Vajra Yogini from Ms. Wahyu
- Pilgrimage Through India & Nepal
- Starting On Vajra Yogini NOW! | 今天就开始修习金刚瑜伽母
- Power Place: Jog Falls
- Vajra Yogini – The Powerful Divine Red Lady
- Twenty-Four Holy Places & Eight Great Charnel Grounds
- 6 Yogas of Naropa by H.H. Kyabje Zong Rinpoche
- Make Offerings to Vajra Yogini in Kechara Forest Retreat
- Getting Closer to Vajra Yogini
- The Miraculous Vajra Yogini of Ditsa Monastery | 支扎大寺殊胜的那洛空行母
- Kechara Forest Retreat’s Vajra Yogini
- TRANSCRIPT: How Lama Tsongkhapa transforms to Vajra Yogini | 宗喀巴如何转化成金刚瑜伽母
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Very interesting. Hope I get to Kechara in 14 lifetimes; maybe already spent a few while in Samsara / Maya.
Thank you Tsem Rinpoche for sharing this rare and precious Vajrayogini image. Wow…. in Kyabje Pabongka Rinpoche’s vision, Vajra Yogini looked straight starring at him where it symbolised that she was empowering Kyabje Pabongka Rinpoche and blessing him to benefits all beings. He was one of the great Gelug lamas of the modern era of Tibetan Buddhism. Amazing things happened when he gave teachings, many people witnessed a third eye appeared in the middle of his forehead. This was one such incident, more stories were told by Geshe-la. Interesting read. Merely looking at this beautiful Vajrayogini image, is indeed a blessing.
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-1552836936.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
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It’s also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels & main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet & in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
His Holiness Kyabje Pabongka Rinpoche was a high attained lama that has pure visions of the Buddhas. One of the Buddhas that he has a direct vision is Buddha Vajrayogini. Vajrayogini appeared to him in the form similar to Naropa’s Vajrayogini but with a small difference. In his vision, Vajrayogini appeared to be looking straight at him. The rest of the body is exactly the same.
It was said that this is a message from Vajrayogini to Pabongkha Rinpoche that she is empowering Pabongkha Rinpoche into her tantra and spread her tantra to many beings and it would be really beneficial for many beings.
Kaybje Pabongka Rinpoche has a special affinity to this deity because Vajrayogini once promised him that those who have Vajrayogini initiation, she will bring them to Kechara Paradise in just 14 lifetimes. Those who are specifically in the 4 generations of the disciple of Pabongkha Rinpoche will ascent to Kechara paradise. This is an extra promise from Buddha Vajrayogini to Kyabje Pabongka Rinpoche.
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]
—–
Wordmarque Design and Photography
—–
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.
We are indebted to Rinpoche for spending the time to educate us on Vajrayogini lineages and the various forms of Vajrayogini and the background behind each form. Developing more faith in our lineage lamas like Je Pabongka and also Zong DorjeChang.
Kyabje Pabongka Rinpoche was a very important lineage Lama, who held many lineages of the Gelug tradition, which transmitted mainly to his heart son , Trijang Rinpoche.
Yet he was a very humble Lama. Although he was not known to be a scholar, he had all the scholars under him. He became very knowledgeable , although he did not have the reputation of being a great holder of knowledge. He did not show off his knowledge by being a great debater, but when he taught his power of teaching showed that he was learned and not ordinary.
Indeed when he gave teachings, many in the audience saw a third eye appearing in the middle of his forhead. Especially during Heruka teachings, many would see a third eye open. Pabongka Rinpoche had an amazingly close and direct connection with Vajrayogini, who came to him in several visions, and in one vision, she directly conferred on him her initiation. When Vajarayogini appeared to him, her form was exactly the same as seen by Naropa. However, she looked straight at him, symbolising that she was empowering him and blessing him to bestow her Tantra onto many beings, and that it would benefit many beings in the future. Pabongka Rinpoche strongly promoted Vajrayogini’s practice among the common people ,during his lifetime, as it suits us in this age.
What an amazingly great Master Pabongka Rinpoche was!
Thank you, Rinpoche for sharing with us this form of scared Vajrayogini in Pabongkha Rinpoche’s vision.
Vajrayoini is the most potent practice that we can get in in this degenerated age. It is the most suitable for people of this age because it is swift, powerful and simple. Pabongka Rinpoche has a special connection with Heruka and Vajrayogini. They had appeared to him before and promised that anyone that got Vajrayogini initiation from his lineage down to 4 generation will be taken to Kechara paradise within 7lifetimes. We are indeed lucky because Tsem Rinpoche falls into the last generation and if we got Vajrayogini initiation from her, we will be able to ascent to Kechara Paradise in 7 lifetimes.
For more free high resolution images of Vajrayogini, visit: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=9
I don’t know much about Vajrayogini until I came across one of Rinpoche’s blog post “Starting On Vajra Yogini NOW!” 2 years ago. Since then, I paid more attention to read and understand the posts that related to Vajrayogini.
Vajrayogini practice is considered the most suitable for people of these degenerate times due to the stronger desire. And Vajrayogini has ability to transform desire energy into enlightened virtue. That is most encouraging and inspiring when Vajrayogini appeared to HH Kyabje Pabongka Rinpoche and promised him that those who received Vajra Yogini practice from him, and inclusive of the following 4 generations, would be taken to Kechara Paradise within 7 lifetimes. From here we can see Vajrayogini is so compassionate and wanting us to be free from suffering soonest possible. Of course, we should not forget our precious guru in this spiritual path. Without our guru, we may not have opportunity to learn and practice dharma. Without our guru, we know nothing about Vajrayogini and her sacred practice.
Thank you Rinpoche for sharing this wonderful post that let me develop a strong faith in Vajrayogini. ?
Thank you Rinpoche for blessing us through the rare and precious image of Vajra Yogini in a form of the vision appeared to His Holiness Kyabje Pabongka Rinpoche. It is very important for us to start our preliminary practices such as holding to our vows and commitments, practise the 8 Verses of Thought Transformation, study Lam Rim, study Wheel of Sharp Weapons, study Bodhisattvacha-avatara by Shantideva, practise 50 Verses of Guru Devotion (written by Ashvagosha), offering tea for Vajra Yogini (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tea-offering-to-vajrayogini-for-the-1st-time.html), follow our spiritual guide loyally and all the way, and many more in order to create the affinity with Vajra Yogini and Her practice soonest possible as our current human lifespan is limited, unpredictable and short. When Vajra Yogini appeared to His Holiness Kyabje Pabongka Rinpoche, Vajra Yogini looked straight at Him has proven that His Holiness Kyabje Pabongka Rinpoche is a highly attained master whom all of us can fully rely on and follow all the way with the teachings given by His Holiness Kyabje Pabongka Rinpoche because Vajra Yogini empowered His Holiness Kyabje Pabongka Rinpoche to bestow Vajra Yogini practice to many people beneficially, especially during the current fast pacing degenerate age.
May all of us receive the initiation of Vajra Yogini practice one day from our Guru and continue to help many people who are yet to hear the Dharma, yet to learn the Dharma and yet to practise the Dharma until samsara ends. No one should be left behind without Dharma practice. Thank you Rinpoche for connecting us with Vajra Yogini through the name of our Buddhist centre Kechara, which is the pure land and paradise of Vajra Yogini. Through the kindness and compassion from Rinpoche, many Vajra Yogini statues and images are made available for us to invite back home to bless our family and all sentient beings within our vicinity.
Thank you with folded hand,
kin hoe
Nice short video of a new LED signage reminding us of who we can go to for blessings in case of need: https://www.youtube.com/watch?v=EBwrkaKUoH0
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
Thank you Tsem Rinpoche for sharing this beautiful Vajrayogini image. I have not seen or heard of Vajrayogini until I visited this blog. I don’t know what a tantra practice is but I like her.
When I first saw the Vajrayogini, I thought why is she so naked? But after listening to Tsem Rinpoche’s teachings on Vajrayogini, I started to understand a bit more. https://www.youtube.com/watch?v=rrT4TwoZG1Y
Tsem Rinpoche said Vajrayogini is a secret practice, only people with initiation can recite her mantra, but Tsem Rinpoche also gives us a prayer to do to create the cause to receive her practice. https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tea-offering-to-vajrayogini-for-the-1st-time.html
Thank you again for making everything so easy for us.
Hi Carla,
I thought you might be interested to read a little summary of Buddhist tantra that I have written for another article. I am going to post here to give your an overview of the vast sea of teachings that tantra encompasses. I hope it will help you with your understand and practice of tantra :-
Tantra refers to the esoteric teachings and practices of Buddhism and Hinduism that were developed simultaneously around 500 CE. In the Buddhist tradition, the Sanskrit term “tantra” literally means “something stretched out”, like thread woven into a piece of fabric in a loom. This thread is “stretched out” to represent the everlasting mental continuum, which has no beginning and no end as we experience endless cycles of death and rebirth.
The practice of Tantra involves tapping into the everlasting continuity of the mind. It operates on three levels — the basis, the pathway and the result. On the level of basis, the everlasting continuity of the mind is at the subtlest level, which is known as the primordial clear light mind. This is our inherent nature that we take from lifetime to lifetime. The nature of this level of mind is clarity and awareness that is free from all conceptual thought or disturbing emotions, and it is what lies beneath all experiences whether we are awake or asleep. Therefore, no passing negative or positive experience, intensity of experience or rebirth can actually affect this clear light mind. Through the practice of Tantra, one taps into this subtlest mind as a basis for attaining enlightenment, which normally surfaces briefly through the bliss of sexual union and briefly at the moment of death as we enter into the bardo – the intermediate state between death and rebirth.
The second level of Tantra is the pathway and this refers to a specific method for attaining Buddhahood, namely the meditative practice of identifying ourselves as our personal Buddha or yidam. Hence, this special tantric method is called deity yoga. Such practices are normally conferred through an initiation ritual of the specific deity during which the lama plants the seeds of Bodhicitta and accomplishment of that deity into our mind-stream. From thereon, the initiate holds vows and is normally required to engage in a daily sadhana, which involves recitation, offerings, visualisations and mantra recitations in order to identify himself/herself as the deity. As a result, the practice of Tantra is sometimes called taking the “fruit”, which is enlightenment in the form of a Buddha-deity onto the “path”, which is our daily sadhana of self-identification as the Buddha-deity.
Finally, the third level of Tantra is the resultant path, which is to merge our mind-stream with the deity and thereby achieve enlightenment. Therefore in short, Tantra involves the practice of identifying ourselves as the Buddha-deity in order to purify our mind-stream of its stains and thereby achieve the basis, which is our primordial nature of clear light — Buddhahood.
Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche
Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s
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.
This a wonderful article and truly amazing that “When Kyabje Pabongka Rinpoche gave these types of teachings or initiations, it was seen that many people in the audience would physically shake. “I have also heard that when Pabongka Rinpoche conducted the blessing of his inner offering during the part where he recited, “… all faults, colours, smell, potentiality are gone and then it increases and boils,” the inner offering in his container would start to boil in front of him. Many people witnessed this and there was no fire there.” I’m truly captivated with Vajrayogini practice as we’re able to achieve enlightenment in one lifetime. Thank you very much Rinpoche and blog team for this very beneficial write up?????
If there’s someone to explain about Vajrayogini’s correct iconography, then look no further.
H.E. the 25th Tsem Tulku Rinpoche can explain each deities in such a great detail and we are fortunate to hear H.E. explaining it here (Vajrayogini’s iconography) https://youtu.be/pNqvT7QKi_4
His Eminence is truly a great master of the Tantra! ?
?Thank you Rinpoche for explaining this form of Vajrayogini where Her face directly looked straight at H.H. Pabongka Rinpoche. Have saved the picture in Buddha’s album so that I can gaze upon Her from time to time.
Besides, it’s a such great deal if we can get Her initiation in this lifetime from Rinpoche as She has promised that those who received Pabongka Rinpoche’s lineage of Vajra Yogini, they will achieve Kechara Paradise within seven lifetimes instead of the usual 14 lifetimes. Although it does come with great effort, sweat and blood but definitely worth the try.
Thank you Rinpoche.
You can download this and many special thangkas (art pieces) for free. See here for free Buddha image downloads section on this blog: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=8
You can download many wonderful Buddha images to frame and place on one’s shrine at home. I wanted to make it easy for people in places who do not have ready access to many beautiful and sacred images of enlightenment. This is my wish to bring Dharma to your home.