dorjeshugden.com
About Dorje Shugden => General Discussion => Topic started by: Big Uncle on September 17, 2010, 05:16:21 PM
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Vajrayogini - An Introduction
She wa also one of the Yidams of Tulku Drakpa Gyeltsen - Dorje Shugden's predecessor
taken from www.vajrayogini.com
Vajrayogini or Vajravarahi as a tantric Buddhist meditational deity (Tibetan: yidam or Sanskrit: ishtadeva) comes to us in many forms and from various lineages. She embodies principally: the fully enlightened female, wild, fiery, and energetic (shakti/kundalini) aspect of a Buddha; the wisdom (= experiential) aspect leading to Buddhahood; and as a principal dakini (Tibetan: mKha' gro; "sky-goer") the compassionate guiding and inspirational aspect leading the practitioner to enlightenment.
Vajradakinis
In Anuttara Yoga Tantra the principal dakini (often called "Vajra-" or "Wisdom-dakini") is mostly shown in union with a male consort, like in the deities Guhyasamaja, Hevajra, Kalachakra, etc. In our case, Vajrayogini/Vajravarahi is the principal female buddha in the Chakrasamvara Tantra and is in union with Heruka Chakrasamvara. Since the Vajradakinis are considered buddhas and yidams in their own right over time several spin-off practices have evolved from those practices simplifying the otherwise complicated main practice and reducing it to a single-deity meditation without dropping the principal aspects/benefits of the main practice (e.g. Vajrayogini/Vajravarahi out of Chakrasamvara and Nairatmya out of Hevajra).
General Characteristics
Vajrayogini/Vajravarahi ranks first and most important among the dakinis. She is the "Sarva-buddha-dakini" the Dakini Who is the Essence of all Buddhas. Although there are a number of visual representations of Vajrayogini, certain attributes are common to all: She is mostly shown as young, naked, and standing in a desirous or dancing posture. She holds a blood-filled skull cup in one hand and a curved knife (kartr or dri-gug) in the other. Often she wears a garland of human skulls or severed heads; has a khatvanga staff leaning against her shoulder; her usually wild hair flowing down her neck and back; her face in a semi-wrathful expression. Her radiant red body is ablaze with the heat of yogic fire and surrounded by the flames of wisdom.
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What a beautiful sharing! And may we all ascend to the diamond lady's heaven.
There seems to be a very close connection between Dorje Shugden and Vajrayogini - which means that especially in our lineage, they (their practices) are the most effective and relevant protector and yidam respectively for our time, place, aptitude. Their practices and manifestation is specifically to curb the instability and obstacles of the degenerate age and provide us very swift but direct methods in a time when it is difficult to practice.
Pabongkha Rinpoche also encouraged the practice of Vajrayogini very, very strongly in his time. Amidst all his many teachings, he recommended both Vajrayogini and Dorje Shugden's practices most strongly (as well as Lama Tsongkhapa and Lamrim of course). From Pabongkha Rinpoche, another immense generation of teachers (his disciples) have emerged which continue this incredible lineage of both Vajrayogini and Dorje Shugden in the world. Just a few examples:
- Trijang Rinpoche
- Geshe Kelsang Gyatso
- Kensur Lobsang Tharchin Rinpoche
- Zong Rinpoche
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The first lineage holder of Vajrayogini - Mahasiddha Naropa
NAROPA WAS BORN A PRINCE in India. From the day of his birth, he was a very exceptional being endowed with special qualities. As an infant, Naropa was so pleasant to behold that simply to gaze at him was to experience joy and a sense of happiness. Even in childhood, he possessed profound wisdom and a sense of loving-kindness and compassion for others.
The king, queen, and all the attendants agreed that the most appropriate place for such an extraordinary son of a noble family would be a monastery. Just as precious jewels should not be kept in filthy water but placed upon an immaculate shrine, it did not seem befitting for Naropa to dwell in the midst of worldly people. His rightful place was to be among practitioners of the Dharma.
When he came of age, Naropa was most happy with the decision for him to go to a monastery, and he went off to study with many scholars and become properly educated. Naropa's wisdom became so profound that he surpassed all of his teachers all of the time. He became one of the most famous and world-renowned scholars of his day and went to Nalanda University in India.
It was the custom at that time in India for different traditions to debate with each other, with the beliefs of the winner declared supreme. Hundreds of scholars of different traditions would come to Nalanda University to debate with Buddhist scholars. At that time, Nalanda had four gates at each of the cardinal directions. At each gate there were five hundred world-renowned scholars known as "gate keepers." Naropa became one of the scholars at the northern gate. In that capacity he debated daily with many scholars of various schools, and each day he further proved himself to be one of the most learned among them all. In this way he became very famous.
One day, as Naropa was sitting quietly in his room reading a Buddhist sutra text, a very fearful shadow fell upon the floor. He immediately looked up to see what it was. To his great surprise he saw a very ugly, wrinkled, old woman without a single tooth in her mouth standing in front of him. She was so old that she was not able to stand without the aid of a cane. She asked Naropa, "What are you reading?" Naropa replied, "I am studying the teachings of the Buddha." The old woman then asked, "Do you understand the teachings?" Without any hesitation Naropa replied, "I understand every single word of the teachings of the Buddha." This response elicited great joy and happiness in the old woman, and she laughed and giggled, and danced in an ecstatic manner. She said, "It is very fortunate for this earth that such a scholar as yourself exists!"
The ugly woman next asked Naropa, "You might understand the literal meaning of the teachings of the Buddha, but do you understand the inner and ultimate meaning of the teachings?" Since the old woman had displayed such great joy and happiness at his merely saying that he understood the literal meaning of the sutras, Naropa thought that she would be even more joyful if he said that yes, he understood the inner, essential meaning of the Dharma. So Naropa replied, "Yes." As he replied yes, the expression of the face of the ugly old woman turned from one of joy to one of sadness, and she fell to the floor and beat it with both her hands and cried, "To think that such a great scholar as you knows how to tell lies!" This embarrassed Naropa, who inquired," Is there anyone who really understands the inner meaning of the Dharma?" The old woman replied, "Yes, my brother, Tilopa."
The instant that she uttered the name "Tilopa," devotion arose in the mind and heart of Naropa and tears came to his eyes. Naropa asked the old woman,"Where can I find this master? In which direction does he reside?" The old woman replied, "There is no particular direction for Tilopa or his residence. He could be anywhere. If your mind is filled with devotion and confidence, and you yearn to meet him, this is the right direction." Having spoken thus, the old woman, who was actually Vajrayogini, disappeared like a rainbow fading in the sky. Because his negative karma was not completely purified, Naropa was only able to see her as a very ugly, old woman. His mental stains prevented him from seeing her true form.Naropa requested leave from the Abbot of Nalanda University. He was a great favorite of the Abbot and scholars, and although they wanted very much for him to stay, he had made up his mind to leave and search for Tilopa.
With an intolerable yearning, Naropa went out in search of his master. He experienced extreme hunger and thirst and overexposure to the elements, but he did not allow any of these unbearable conditions to deter him in his search for Tilopa. The many unfavorable circumstances that he encountered have become known as the "Twelve Fearful Experiences of Naropa." Twelve times he encountered ferocious dogs, wild animals, poisonous snakes, terrifying women, and other adverse situations that hindered him on his path to meet his teacher and frightened him almost to death. Nevertheless, he would not turn back in his search for Tilopa. After each terrifying encounter he went forward, and each time he did this, he would hear an affirmation resounding from the sky that what he had just experienced was the manifestation of his guru.
After suffering the pain and hardships of passing through the "Twelve Fearful Experiences," Naropa found himself in a village. From out of the sky sounded the words, "Not far from this village is the master whom you seek. You must have faith and confidence in him." Filled with excitement, Naropa went to the outskirts of the village and asked everyone he saw if they knew a master called Tilopa. They all replied that they did not know a master called Tilopa, but there was a fisherman down by the river drying fish who was called by that name.
Naropa was surprised to hear that Tilopa was a fisherman but he immediately remembered that all his recent experiences had actually been manifestations of his guru, and he realized that if he had to meet his teacher in the form of a fisherman, it must be because of his impure mind. So without any doubt or hesitation, and with devotion and trust, he went down to the river to meet Tilopa. As he got closer, he could see Tilopa was transferring the consciousness of each fish to a pure realm with a snap of his fingers. Afterwards he would pick up each fish and bite off its head, discarding the head to one side, and placing the body to dry on the sand in preparation for taking it to market.
Naropa prostrated to Tilopa as a gesture of respect and asked to be accepted as his student. Tilopa scrutinized Naropa from head to toe three times and said, "No matter from what angle I look at you, you seem to be of a royal family. You look like royalty and speak like royalty, and yet you come here to be a student of a fisherman, one of a lowly caste. This is not at all proper."
Tilopa was about to take his leave, but Naropa, out of desperation and devotion, clung to Tilopa without any shame or embarrassment and again requested him to be his teacher. Saying neither yes nor no to Naropa's request, Tilopa walked away. Naropa tried to follow Tilopa, but although Tilopa appeared to be walking normally, and although Naropa was running, he was unable to catch up, no matter how fast he ran. Naropa could see the form of Tilopa in front of him, but he was unable to get closer. As this area in India was particularly hot and arid, it became very difficult for Naropa to keep running after Tilopa, and although he subjected himself to thirst, hunger, and fatigue, he was not able to catch up.
Eventually, Naropa saw Tilopa sitting on a very high cliff. He went over to him and prostrated, again requesting Tilopa to be his teacher. Tilopa responded by saying, "If you were really desperate and determined to learn about the teachings, you would obey my order to jump off this cliff without any hesitation because you would be able to understand how important it is to follow the commands of your master." Naropa jumped off the high cliff and fell to the ground. All his bones and joints were broken into many, many pieces. Tilopa went down to Naropa and inquired, "Are you experiencing any pain?" Naropa replied, "The pain is killing me!" This is how Naropa got his name. ("Na" in Tibetan means "pain," "ro" means "killing" and "pa" makes the word a noun.) Tilopa gently touched Naropa's body and all his broken bones joined together and were healed.
After undergoing so much suffering, Naropa once again asked Tilopa to give him the profound teachings. Tilopa said, "You are not yet pure enough to be introduced to the nature of mind!" With a wrathful expression, Tilopa removed his slipper and slapped the face of Naropa so hard that Naropa fainted. When he regained consciousness, Naropa's mental state of realization was equal to that of his teacher.
Becoming very peaceful, Tilopa lovingly explained to Naropa why he had to be so very wrathful and subject him to so much suffering. He explained, "The fact that I led you into so many painful circumstances does not mean that I am a cruel person. Your negative karma could not be purified by your own effort alone. Only by your actually experiencing hardship could you purify the negative karma that prevented you from realizing the ultimate nature of buddhahood. Throughout all your experiences of hardship, you did not develop any doubts, hesitation, or wrong views, and you diligently obeyed all commands. In this way you were able finally to overcome the conflicting emotions and experience realization." If we compare the life stories of Milarepa and Naropa, both experienced extreme hardships. However, Naropa experienced more intense pain than Milarepa, but the duration of Milarepa's experiences was longer.
In case any of us might still be wondering if such harshness is really necessary to reach enlightenment, let us take the example of a vessel that is encrusted with rust. The rust on the metal container is so rough that trying to remove it with a soft cloth and gentle hand, we would not be able to remove any rust at all. The more effective way to remove the rust would be to find another very rough substance even rougher than the rust. If we rub the container with this, then the rust can be removed. Similarly, the negative karma obscuring the true nature of mind cannot be removed by softness or gentleness, nor can the achievement of realization occur if a teacher is overly kind. Harshness is needed. If a teacher allows his students to be lazy and is too soft-hearted, the students will be unable to uncover and purify their mental stains. Harshness and roughness on the part of the teacher are essential. After Naropa reached the stage of realization equal to his teacher, Tilopa assured him that they were inseparable. They had never been separate in the past, were not separate in the present, and would never be separate in the future.
Tilopa and Naropa became so famous throughout India that in the eyes of the people they were as familiar as the sun and the moon. Renowned for their realization, wisdom, and profound learning, Tilopa and Naropa turned the wheel of Dharma uncountable times in all directions.
This teaching on The Life of Naropa was given by Khenpo Karthar Rinpoche at KTD, Woodstock, NY, on March 25-30, 1986. It was translated by Chojor Radha and edited by Tina Armond. Part I appeared in Densal Vol. 8, No. 1, Winter 1986/87; Part II appeared in Densal Vol. 8, No. 2, Spring 1987.
taken from http://www.kagyu.org/kagyulineage/lineage/kag03.php
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Vajrayogini was also Je Tsongkhapa's secret heart yidam, which is another reason why Tulku Drakpa Gyeltsen/Dorje Shugden is so closely linked to her.
Thank you for the lovely story about Naropa. Such incredible guru devotion and subsequent results. I hope you don't mind but i've posted it on my facebook too.
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If a teacher allows his students to be lazy and is too soft-hearted, the students will be unable to uncover and purify their mental stains. Harshness and roughness on the part of the teacher are essential.
I like this very much, I wish i knew this before I started down the path of Vajrayana, how much time wasted playing stupid mental games with myself, which are just plain as day to our teachers. I pray for more and more purifications from my Lama, that through his compassion my karma can be purified.
And what is amazing is the Lama does this to the countless beings they come in contact throughout their lifetime, this alone doesn't require much logic to show our teachers are not ordinary beings.
humbled, thanks for the post BU
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The first lineage holder of Vajrayogini - Mahasiddha Naropa
NAROPA WAS BORN A PRINCE in India. From the day of his birth, he was a very exceptional being endowed with special qualities. As an infant, Naropa was so pleasant to behold that simply to gaze at him was to experience joy and a sense of happiness. Even in childhood, he possessed profound wisdom and a sense of loving-kindness and compassion for others.
The king, queen, and all the attendants agreed that the most appropriate place for such an extraordinary son of a noble family would be a monastery. Just as precious jewels should not be kept in filthy water but placed upon an immaculate shrine, it did not seem befitting for Naropa to dwell in the midst of worldly people. His rightful place was to be among practitioners of the Dharma.
When he came of age, Naropa was most happy with the decision for him to go to a monastery, and he went off to study with many scholars and become properly educated. Naropa's wisdom became so profound that he surpassed all of his teachers all of the time. He became one of the most famous and world-renowned scholars of his day and went to Nalanda University in India.
It was the custom at that time in India for different traditions to debate with each other, with the beliefs of the winner declared supreme. Hundreds of scholars of different traditions would come to Nalanda University to debate with Buddhist scholars. At that time, Nalanda had four gates at each of the cardinal directions. At each gate there were five hundred world-renowned scholars known as "gate keepers." Naropa became one of the scholars at the northern gate. In that capacity he debated daily with many scholars of various schools, and each day he further proved himself to be one of the most learned among them all. In this way he became very famous.
One day, as Naropa was sitting quietly in his room reading a Buddhist sutra text, a very fearful shadow fell upon the floor. He immediately looked up to see what it was. To his great surprise he saw a very ugly, wrinkled, old woman without a single tooth in her mouth standing in front of him. She was so old that she was not able to stand without the aid of a cane. She asked Naropa, "What are you reading?" Naropa replied, "I am studying the teachings of the Buddha." The old woman then asked, "Do you understand the teachings?" Without any hesitation Naropa replied, "I understand every single word of the teachings of the Buddha." This response elicited great joy and happiness in the old woman, and she laughed and giggled, and danced in an ecstatic manner. She said, "It is very fortunate for this earth that such a scholar as yourself exists!"
The ugly woman next asked Naropa, "You might understand the literal meaning of the teachings of the Buddha, but do you understand the inner and ultimate meaning of the teachings?" Since the old woman had displayed such great joy and happiness at his merely saying that he understood the literal meaning of the sutras, Naropa thought that she would be even more joyful if he said that yes, he understood the inner, essential meaning of the Dharma. So Naropa replied, "Yes." As he replied yes, the expression of the face of the ugly old woman turned from one of joy to one of sadness, and she fell to the floor and beat it with both her hands and cried, "To think that such a great scholar as you knows how to tell lies!" This embarrassed Naropa, who inquired," Is there anyone who really understands the inner meaning of the Dharma?" The old woman replied, "Yes, my brother, Tilopa."
The instant that she uttered the name "Tilopa," devotion arose in the mind and heart of Naropa and tears came to his eyes. Naropa asked the old woman,"Where can I find this master? In which direction does he reside?" The old woman replied, "There is no particular direction for Tilopa or his residence. He could be anywhere. If your mind is filled with devotion and confidence, and you yearn to meet him, this is the right direction." Having spoken thus, the old woman, who was actually Vajrayogini, disappeared like a rainbow fading in the sky. Because his negative karma was not completely purified, Naropa was only able to see her as a very ugly, old woman. His mental stains prevented him from seeing her true form.Naropa requested leave from the Abbot of Nalanda University. He was a great favorite of the Abbot and scholars, and although they wanted very much for him to stay, he had made up his mind to leave and search for Tilopa.
With an intolerable yearning, Naropa went out in search of his master. He experienced extreme hunger and thirst and overexposure to the elements, but he did not allow any of these unbearable conditions to deter him in his search for Tilopa. The many unfavorable circumstances that he encountered have become known as the "Twelve Fearful Experiences of Naropa." Twelve times he encountered ferocious dogs, wild animals, poisonous snakes, terrifying women, and other adverse situations that hindered him on his path to meet his teacher and frightened him almost to death. Nevertheless, he would not turn back in his search for Tilopa. After each terrifying encounter he went forward, and each time he did this, he would hear an affirmation resounding from the sky that what he had just experienced was the manifestation of his guru.
After suffering the pain and hardships of passing through the "Twelve Fearful Experiences," Naropa found himself in a village. From out of the sky sounded the words, "Not far from this village is the master whom you seek. You must have faith and confidence in him." Filled with excitement, Naropa went to the outskirts of the village and asked everyone he saw if they knew a master called Tilopa. They all replied that they did not know a master called Tilopa, but there was a fisherman down by the river drying fish who was called by that name.
Naropa was surprised to hear that Tilopa was a fisherman but he immediately remembered that all his recent experiences had actually been manifestations of his guru, and he realized that if he had to meet his teacher in the form of a fisherman, it must be because of his impure mind. So without any doubt or hesitation, and with devotion and trust, he went down to the river to meet Tilopa. As he got closer, he could see Tilopa was transferring the consciousness of each fish to a pure realm with a snap of his fingers. Afterwards he would pick up each fish and bite off its head, discarding the head to one side, and placing the body to dry on the sand in preparation for taking it to market.
Naropa prostrated to Tilopa as a gesture of respect and asked to be accepted as his student. Tilopa scrutinized Naropa from head to toe three times and said, "No matter from what angle I look at you, you seem to be of a royal family. You look like royalty and speak like royalty, and yet you come here to be a student of a fisherman, one of a lowly caste. This is not at all proper."
Tilopa was about to take his leave, but Naropa, out of desperation and devotion, clung to Tilopa without any shame or embarrassment and again requested him to be his teacher. Saying neither yes nor no to Naropa's request, Tilopa walked away. Naropa tried to follow Tilopa, but although Tilopa appeared to be walking normally, and although Naropa was running, he was unable to catch up, no matter how fast he ran. Naropa could see the form of Tilopa in front of him, but he was unable to get closer. As this area in India was particularly hot and arid, it became very difficult for Naropa to keep running after Tilopa, and although he subjected himself to thirst, hunger, and fatigue, he was not able to catch up.
Eventually, Naropa saw Tilopa sitting on a very high cliff. He went over to him and prostrated, again requesting Tilopa to be his teacher. Tilopa responded by saying, "If you were really desperate and determined to learn about the teachings, you would obey my order to jump off this cliff without any hesitation because you would be able to understand how important it is to follow the commands of your master." Naropa jumped off the high cliff and fell to the ground. All his bones and joints were broken into many, many pieces. Tilopa went down to Naropa and inquired, "Are you experiencing any pain?" Naropa replied, "The pain is killing me!" This is how Naropa got his name. ("Na" in Tibetan means "pain," "ro" means "killing" and "pa" makes the word a noun.) Tilopa gently touched Naropa's body and all his broken bones joined together and were healed.
After undergoing so much suffering, Naropa once again asked Tilopa to give him the profound teachings. Tilopa said, "You are not yet pure enough to be introduced to the nature of mind!" With a wrathful expression, Tilopa removed his slipper and slapped the face of Naropa so hard that Naropa fainted. When he regained consciousness, Naropa's mental state of realization was equal to that of his teacher.
Becoming very peaceful, Tilopa lovingly explained to Naropa why he had to be so very wrathful and subject him to so much suffering. He explained, "The fact that I led you into so many painful circumstances does not mean that I am a cruel person. Your negative karma could not be purified by your own effort alone. Only by your actually experiencing hardship could you purify the negative karma that prevented you from realizing the ultimate nature of buddhahood. Throughout all your experiences of hardship, you did not develop any doubts, hesitation, or wrong views, and you diligently obeyed all commands. In this way you were able finally to overcome the conflicting emotions and experience realization." If we compare the life stories of Milarepa and Naropa, both experienced extreme hardships. However, Naropa experienced more intense pain than Milarepa, but the duration of Milarepa's experiences was longer.
In case any of us might still be wondering if such harshness is really necessary to reach enlightenment, let us take the example of a vessel that is encrusted with rust. The rust on the metal container is so rough that trying to remove it with a soft cloth and gentle hand, we would not be able to remove any rust at all. The more effective way to remove the rust would be to find another very rough substance even rougher than the rust. If we rub the container with this, then the rust can be removed. Similarly, the negative karma obscuring the true nature of mind cannot be removed by softness or gentleness, nor can the achievement of realization occur if a teacher is overly kind. Harshness is needed. If a teacher allows his students to be lazy and is too soft-hearted, the students will be unable to uncover and purify their mental stains. Harshness and roughness on the part of the teacher are essential. After Naropa reached the stage of realization equal to his teacher, Tilopa assured him that they were inseparable. They had never been separate in the past, were not separate in the present, and would never be separate in the future.
Tilopa and Naropa became so famous throughout India that in the eyes of the people they were as familiar as the sun and the moon. Renowned for their realization, wisdom, and profound learning, Tilopa and Naropa turned the wheel of Dharma uncountable times in all directions.
This teaching on The Life of Naropa was given by Khenpo Karthar Rinpoche at KTD, Woodstock, NY, on March 25-30, 1986. It was translated by Chojor Radha and edited by Tina Armond. Part I appeared in Densal Vol. 8, No. 1, Winter 1986/87; Part II appeared in Densal Vol. 8, No. 2, Spring 1987.
taken from [url]http://www.kagyu.org/kagyulineage/lineage/kag03.php[/url]
I have always love this story. Reading the story of Naropa again never fail to lift my spirits and inspire me to work on my practice harder and to stand up every time I fall. Great masters like Naropa are great examples of perserverance, guru devotion and indomitable spirit. Thank you Big uncle for sharing this story.
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Thanks for bringing Vajrayogini up again, Wosel... i enjoyed reading the story again just as much as i enjoyed reading it the first time! Hope others feel the same too! Have a fantastic weekend!
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THANK YOU, BIG UNCLE !!!
I love this thread and the story of Naropa and Tilopa. It has been one of my favourite stories.
I am so happy to read it here and be reminded of the essence of Guru Devotion. In Vajrayana, Guru Devotion is everything. Absolute trust in the Guru will lead us to where we really want to be - an Enlightened state of mind.
I especially love these lines -
Your negative karma could not be purified by your own effort alone. Only by your actually experiencing hardship could you purify the negative karma that prevented you from realizing the ultimate nature of buddhahood. Throughout all your experiences of hardship, you did not develop any doubts, hesitation, or wrong views, and you diligently obeyed all commands. In this way you were able finally to overcome the conflicting emotions and experience realization." If we compare the life stories of Milarepa and Naropa, both experienced extreme hardships. However, Naropa experienced more intense pain than Milarepa, but the duration of Milarepa's experiences was longer.
Many a times, we do not understand why our Guru have to be so wrathful - or appear to be so wrathful. We keep thinking that we do not deserve to be treated in a "bad" way. Or at least, what we perceive as bad. So, we start to question and doubt our Guru instead. However, doubt and questioning are fatal to the path of Vajrayana.
Truly, we seriously do not understand karma deeply nor vastly. If we do, then we surely would see that we have so much negative karma that is just crying out to be purified.
A Guru takes on so much - beyond the eyes can see, and what the ears can hear - just to purify our negative karma. Unfortunately, not everyone can maintain a pure view of their own Guru and place that absolute faith in their Guru's words, actions or advice. This is why some students fall behind or fall apart.
It is a sad fact, our view will always be tainted because our karma is so heavy and have not been purified completely to see something for what it is. Instead, we became too caught up in complaining of any hardships we would face and we want to give up.
I love the story of Naropa and Milarepa so much. They always inspire to go beyond.
At the end of the day, if a student cannot recognise that his or her Guru is just purifying his or her karma through necessary means used, then the student will start to develop doubt and lose faith. The student may think that he or she is suffering un-necessarily now - but he or she will lose in the end. Lose out on their greatest gift - the path to Enlightenment.
Thank you again, Big Uncle, for sharing this. I love it!
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The first lineage holder of Vajrayogini - Mahasiddha Naropa
After undergoing so much suffering, Naropa once again asked Tilopa to give him the profound teachings. Tilopa said, "You are not yet pure enough to be introduced to the nature of mind!" With a wrathful expression, Tilopa removed his slipper and slapped the face of Naropa so hard that Naropa fainted. When he regained consciousness, Naropa's mental state of realization was equal to that of his teacher.
Becoming very peaceful, Tilopa lovingly explained to Naropa why he had to be so very wrathful and subject him to so much suffering. He explained, "The fact that I led you into so many painful circumstances does not mean that I am a cruel person. Your negative karma could not be purified by your own effort alone. Only by your actually experiencing hardship could you purify the negative karma that prevented you from realizing the ultimate nature of buddhahood. Throughout all your experiences of hardship, you did not develop any doubts, hesitation, or wrong views, and you diligently obeyed all commands. In this way you were able finally to overcome the conflicting emotions and experience realization." If we compare the life stories of Milarepa and Naropa, both experienced extreme hardships. However, Naropa experienced more intense pain than Milarepa, but the duration of Milarepa's experiences was longer.
It's very inspiring to read and learn about great masters like Naropa and Tilopa and propels me to work harder on my dharma practices. Guru devotion is the core practice in Vajrayana. Trust and faith in one's Guru will lead us to the path of Enlightenment.
May we never doubt our Guru who out of compassion will use peaceful and wrathful methods to help and guide us in our spiritual journey.
Thank you, Big Uncle, for sharing this beautiful story of Naropa and Tilopa.
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The first lineage holder of Vajrayogini - Mahasiddha Naropa
After undergoing so much suffering, Naropa once again asked Tilopa to give him the profound teachings. Tilopa said, "You are not yet pure enough to be introduced to the nature of mind!" With a wrathful expression, Tilopa removed his slipper and slapped the face of Naropa so hard that Naropa fainted. When he regained consciousness, Naropa's mental state of realization was equal to that of his teacher.
Becoming very peaceful, Tilopa lovingly explained to Naropa why he had to be so very wrathful and subject him to so much suffering. He explained, "The fact that I led you into so many painful circumstances does not mean that I am a cruel person. Your negative karma could not be purified by your own effort alone. Only by your actually experiencing hardship could you purify the negative karma that prevented you from realizing the ultimate nature of buddhahood. Throughout all your experiences of hardship, you did not develop any doubts, hesitation, or wrong views, and you diligently obeyed all commands. In this way you were able finally to overcome the conflicting emotions and experience realization." If we compare the life stories of Milarepa and Naropa, both experienced extreme hardships. However, Naropa experienced more intense pain than Milarepa, but the duration of Milarepa's experiences was longer.
taken from [url]http://www.kagyu.org/kagyulineage/lineage/kag03.php[/url]
I could not imagine what it would be like at present days when a teacher slaps his students hard like what Tilopa has done to Naropa. The student would probably run away and never return again.
I have heard that the harder the teacher/lama scolds or slaps a student, the faster the negative karma is being purified from the student. If only after all this, the student still have strong faith and without any doubts, he or she may experience realization. Vajrayana is a swift path to enlightenment, however the principles we must rely on is pure Guru Devotion and endurance of purification and its practices.
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I could not imagine what it would be like at present days when a teacher slaps his students hard like what Tilopa has done to Naropa. The student would probably run away and never return again.
I have heard that the harder the teacher/lama scolds or slaps a student, the faster the negative karma is being purified from the student. If only after all this, the student still have strong faith and without any doubts, he or she may experience realization. Vajrayana is a swift path to enlightenment, however the principles we must rely on is pure Guru Devotion and endurance of purification and its practices.
Slaps? Try shouting, most of the time that's enough already. I have heard a few lamas say that in this day and age, everything's back to front because it's the students who dictate what the lama does. That's why dharma learning is so slow now, as opposed to back in Naropa's days, because there is no trust in the lama's methods and also, because the lama has to tiptoe around the students.
It's called vajra anger, I believe? But then why put your lama through those methods, why not just transform?
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I've read that just like Dorje Shugden, Vajrayogini's image wasn't allowed to be seen other than the initiates. But times and karma have changed.
Vajrayogini's practice is extremely beneficial for us due to the dominant delusions which traps us in samsara. Similarly, Dorje Shugden manifests as Dharma Protector for these times and karma.
We are so fortunate to come in contact with these teachings...and I count myself very blessed to be reading the text from my computer screen right now.
thanks for all these postings!
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The first lineage holder of Vajrayogini - Mahasiddha Naropa
I could not imagine what it would be like at present days when a teacher slaps his students hard like what Tilopa has done to Naropa. The student would probably run away and never return again.
I have heard that the harder the teacher/lama scolds or slaps a student, the faster the negative karma is being purified from the student. If only after all this, the student still have strong faith and without any doubts, he or she may experience realization. Vajrayana is a swift path to enlightenment, however the principles we must rely on is pure Guru Devotion and endurance of purification and its practices.
I have heard that the harder the teacher/lama scolds or slaps a student, the faster the negative karma is being purified from the student. If only after all this, the student still have strong faith and without any doubts, he or she may experience realization. Vajrayana is a swift path to enlightenment, however the principles we must rely on is pure Guru Devotion and endurance of purification and its practices.
[/quote]Slap? Not in our present days. The teacher will be reported to the authority for abusing his students or the student will run away or try to have some revenge on the Lama. It is not easy for a Lama to use vajra anger on his students.
However, why do we need our Lama to use vajra anger on us? It's because we have so much negative karma in us and time is running short for us to purify so out of compassion the Lama uses wrathful means. If only students can see how compassionate the Lama is, then the whole perception will change.
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Vajra Yogini is the supreme Yidam very much recommended by Lama Pabongka Dorje Chang himself. He had prophesied as times become more degenerate, Vajra Yogini's blessings become much more powerful in order to counter the times.
Innumerable mahasiddhas and ordinary beings have been taken to Kacho Paradise due to their practice of Vajra Yogini's 11 yogas.
Great contemporary Gelug Lamas such as Geshe Ngawang Dhargye, Trijang Rinpoche, Lama Yeshe, Sera Mey Kensur, Gelek Rinpoche, Geshe Acharya Thupten Loden all have taught extensively and given commentaries on this great practice. There are commentaries written by these great masters translated into English and available today. Many great contemporary masters speak, write, promote and teach Vajra Yogini greatly. This was the blessings of Lama Pabongka Dorje Chang and their great trust in him.
Some wonderful commentaries available in English and in print are:
1. Vajra Yogini Teachings by Geshe Ngawang Dhargye
2. Sublime Path to Kechara Paradise by Sermey Kensur Lobsang Tharchin
3. Path to the Union of Clear Light and Illusory Body by Geshe Acharya Thubten Loden
4. Vajra Yogini by Lama Yeshe
5. Transcript Commentary of Vajra Yogini by Gelek Rinpoche
These commentaries are very clear and concise on the practice of Vajra Yogini. These commentaries are highly recommended to obtain and study AFTER ONE HAS RECIEVED FULL EMPOWERMENT. You cannot go wrong with these.
It is said we are very lucky that Lama Pabongka Rinpoche so compassionately promoted this to Trijang Rinpoche. Kyabje Trijang Rinpoche brought the lineage out of Tibetan for the whole world to recieve. Many contemporary masters either recieved their Vajra Yogini practices from Lama Pabongka himself or Trijang Rinpoche.
It is fortunate we have English commentaries of this supremely secret practice and teachings which is said to confer enlightenment within 7 lifetimes according to the tradition of Pabongka.
Definitely Tulku Drakpa Gyeltsen kept this yidam as a wishfulfilling treasure. After all it is one of the 13 Golden Teachings of Sakya that Lord Tsongkapa incorporated into the Gaden lineage. The Sakyas have a rich and varied corpus of innumerable teachings/lineages/practices. But among them, there are 13 teachings that are highly treasured. They are called the Thirteen Golden Teachings of Sakya. Vajra Yogini is one of the 13.
TK
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Wow...TK, thank you so much for sharing more information on Vajrayogini. I certainly will make it a point to look for them and read up on them.
If Vajrayogini is good enough for these great Masters, I am very confident that SHE is good enough for mutts like me.
How fortunate we are to even have so much information on Vajrayogini and even images of her great holy body to bless us at this day and age. It is not as secretive anymore. Just google her name and we will see so many information about her and her images.
Thank the great Masters for leaving behind something so precious for all of us so that we are not lost in samsara, that we have an exit route! How extremely kind and compassionate of our Gurus - past and present!
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Thank you, TK for sharing this with us. We are so fortunate to have the affinity to read and learn more on Vajrayogini in this degenerate age. Through her practice, may we ascend to her paradise.
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Thank you Big Uncle, TK and everyone for sharing so much information about this great dakini-Buddha.
I've read about this Buddha and although the most popular proponent of this tantra in recent times is HH Pabongkha Rinpoche, the benefits and greatness of this Tantra has been proclaimed much earlier by the Sakyas. I'd like to share with you what I read:
The second important practice (note: first being Hevajra) is a practice cycle whose main home is the famed Sakya collection of the Thirteen Golden Dharmas. This is the very popular cycle of Naropa’s Khechari, or Naro Khachod as she is known in Tibet. If Hevajra is the pillar of the Sakya lineage, Vajrayogini is its heart.
*Lopon Sonam Tsemo told his brother, Jetsun Rinpoche, “Of all the instructions I possess, Vajrayogini is the most profound.” Thus, the unique Vajrayogini teachings of Naropa were preserved only in the Sakya school for hundreds of years and did not truly began to spread to other schools until the fifth Dalai Lama received them from Nesar Je.
The Vajrayogini teachings are Naropa’s unique transmission. He received them in a vision of Vakrayogini and passed them solely to his two main Nepalese disciples, the Phamting brothers, who made their home just below the Asura cave in Pharphing near Kathmandu, Nepal. After one generation, these teachings, along with the Chakrasamvara-tantra, arrived in Tibet with Mal Lotsawa, a guru of Khon Konchog Gyalpo and Sachen Kunga Nyingpo. The Vajrayogini teachings center around a short sadhana and a set of profound completion-stage instructions, especially the instructions of “the meditation beyond thought.”
In general, the teachings have a common and an uncommon form, which differ primarily in details of the guru yoga and completion-stage practices. It has been said that more masters have realized Buddhahood in the Sakya lineage through the practice of Vajrayogini than through any other practice. Compared with the Hevajra system, Vajrayogini is extremely easy to practice and understand; for this reason, the Sakya tradition of Vajrayogini has become very popular all over Tibet, regardless of tradition.
From: Pg 252 & 253 of Treasures of the Sakya Lineage: Teachings from the Masters (Paths of Liberation Series) by Migmar Tseten with foreward from H.H. Sakya Trizin
*Lopön Sönam Tsemo (1142-1182) and Jetsün Drakpa Gyaltsen (1147-1216) were among the "Five Exalted Masters of Sakya" and were both instrumental in systematizing the various teachings of the Path and its Fruition cycle.
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I was listening to Kyabje Zong Rinpoche giving a Vajrayogini commentary here http://www.dharmasoundarchive.com/2011/01/vajrayoguini-comentary-kyabje-zong-rinpoche/ and I had posted the link on my facebook. Someone told me that if we do not have the initiation yet, we should not read or listen to the commentary. My question is - since it is in Tibetan and I do not understand it, is it okay for me to listen to it and hope that Kyabje Zong Rinpoche's golden voice can bless my mindstream?
If it's not okay, I won't listen to it anymore. Appreciate some advice.
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I was listening to Kyabje Zong Rinpoche giving a Vajrayogini commentary here http://www.dharmasoundarchive.com/2011/01/vajrayoguini-comentary-kyabje-zong-rinpoche/ and I had posted the link on my facebook. Someone told me that if we do not have the initiation yet, we should not read or listen to the commentary. My question is - since it is in Tibetan and I do not understand it, is it okay for me to listen to it and hope that Kyabje Zong Rinpoche's golden voice can bless my mindstream?
If it's not okay, I won't listen to it anymore. Appreciate some advice.
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Is this really true? Can someone please confirm this? I just downloaded it from Kate's FB and started listening to it as well.
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*bump*
I'm also interested to know if its true. I had a friend who would play a cd of mantras on repeat 24/7 and he reckoned he would get the merits of the recitation playing continuously in his shrine. Not true right?
I would like to know this, so Naro Kacho Vajrayogini came from Pabongka to Trijang RInpoche then the world. So does that mean all the current Vajrayogini practitioners in the world were taught by Trijang Rinpoche?
Is Vajrayogini only specific to Gelugpas?
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Dear Roberto,
The Naro-Kacho lineage of Vajrayogini descends down and splits into two lineages. One is the Sakya and the other the Gelug lineage. However, other forms of Vajrayogini/Vajravarahi practices are found in all schools of Tibetan Buddhism. So Vajrayogini is not specific to Gelug.
Therefore, Kyabje Trijang Rinpoche is not the only lineage holder of Vajrayogini but is the main one within the Gelug tradition. He follows his Guru's tradition to place greater emphasis on Vajrayogini compared to the other Higher Tantras due to our time and karma.
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I was listening to Kyabje Zong Rinpoche giving a Vajrayogini commentary here [url]http://www.dharmasoundarchive.com/2011/01/vajrayoguini-comentary-kyabje-zong-rinpoche/[/url] and I had posted the link on my facebook. Someone told me that if we do not have the initiation yet, we should not read or listen to the commentary. My question is - since it is in Tibetan and I do not understand it, is it okay for me to listen to it and hope that Kyabje Zong Rinpoche's golden voice can bless my mindstream?
If it's not okay, I won't listen to it anymore. Appreciate some advice.
WB, my stupid guess is that it is ok to listen to it. My rationale is that in the past, if one has not received the initiation or teachings of Vajrayogini, you are not even allowed to see her sacred statue. even high lamas would cover the statue with cloth or Khata and not let anyone see her. But nowadays, I have seen her image on the net, her statue in centers.
So my conclusion is that, at this degenerate times, even if we have not received her initiation, just by hearing the commentary(especially in your case, the commentary is in Tibetan which you don't have a clue ;), or seeing her holy image, is planting seed for us to eventually receive her initiation.
I have received as a gift a vajrayogini statue from one of my best friends, I have not received any initiation but on a daily basis, I offer black tea, incense and offerings to her and hope one day and in this very life time, I will have the great fortune and merits to finally receive her sacred teachings and accend to her paradise to continue her practise. That is my wish.........
I imagine how lucky we are to be able to see her holy image easily now. Imagine if we are to receive an initiation of Yamataka tantra with 34 arms and 9 heads, for our monkey minds to visualize that in our meditation would be a great difficulty. Vajrayogini appears as a naked lady, one body, one head and two arms makes it so easy for her practitioners to practise. That is why, for this degenerate age, her practice is so powerful and swift to bring us out of samsara.
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A picture of Vajrayogini was sat in my room since I was 4, and now a statue stands there. I have not received her initation yet but if one has the great fortune to wake daily and be imprinted with the image of a Buddha then this is certainly benifical.
There is no form beyond reproach no practise beyond understanding. I suspect why previously people where not allowed to see such is because they may develop bad minds toward the object of apprehension. There is a danger of developing bad minds toward any Dharma practise we do not understand tantras more so. So always purify ! :)
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A picture of Vajrayogini was sat in my room since I was 4, and now a statue stands there. I have not received her initation yet but if one has the great fortune to wake daily and be imprinted with the image of a Buddha then this is certainly benifical.
There is no form beyond reproach no practise beyond understanding. I suspect why previously people where not allowed to see such is because they may develop bad minds toward the object of apprehension. There is a danger of developing bad minds toward any Dharma practise we do not understand tantras more so. So always purify ! :)
Gosh Zach - how fortunate are you to have been blessed by Vajrayogini since the age of 4! Are your parents Buddhists? Do you still have the same statue? Perhaps you could take a photo and share her holy image with us!
I do know and respect the fact that non-initiates are not allowed to have access to the higher tantras, but yes i do believe that Vajrayogini's image would plant positive imprints which would only be beneficial.
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Thank you for this post Big Uncle... it is incredible to know that Tulku Dragpa Gyeltsen's yidam was also Vajrayogini... this tells me how incredible her practice must be!
She is amazingly swift in helping you achieve what you need i must admit. I mean before I met the dharma, I thought Vajrayogini was a strange Buddhist deity. My friend had her altar and I never dare commented, but in my mind I did thought she looked pretty scary and evil. But I never said anything negative and my friend asked me one time to help change the offerings because he was not free and like a good friend would, I did it but was very nervouse doing it.
The year after that I met with dharma. Now I believe that it was me making the simple, unintentional offerings to her probably brought me the good merits to meet my lama and the dharma.
So yes if you say we should hide the image to protect people's mind, then yes but on the other hand if you trust the people around us or coming to visit, then I wld say it is ok as it will plant seeds and create the causes for them to meet with dharma, and perhaps connect with her, why not?
Now the only 2 things I care and focus on a lot is Vajrayogini and Dorje Shugden. Hope to one day be able to receive her precious practice. Thanks again for everyone's sharing!
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*bump*
I'm also interested to know if its true. I had a friend who would play a cd of mantras on repeat 24/7 and he reckoned he would get the merits of the recitation playing continuously in his shrine. Not true right?
I would like to know this, so Naro Kacho Vajrayogini came from Pabongka to Trijang RInpoche then the world. So does that mean all the current Vajrayogini practitioners in the world were taught by Trijang Rinpoche?
Is Vajrayogini only specific to Gelugpas?
I'm also interested to know if its true. I had a friend who would play a cd of mantras on repeat 24/7 and he reckoned he would get the merits of the recitation playing continuously in his shrine. Not true right?
I know this is not true. If this was the case, then we could just put on a CD and let it play 1 million times, and consider that we done a retreat of 1 million mantras! This isn't possible. Or......... the CD players becomes enlightened!!
For us to gain the merit would require that we put effort into the practice itself. So we would need to be the ones reciting the mantra (recite aloud, audible enough to be heard by ourselves), to receive the benefits.
although I say this, at the same time, there is nothing harmful about playing a CD of mantras 24/7. perhaps if there are smaller beings like animals, insects etc or other people in the area, they may receive some positive karmic imprint from just hearing holy words, that can open up at a later time.
At the same time, if you are offering it in your shrine room or near your altar, you can also visualise this music as a sound offering to the Buddhas. In this case, because it is an offering (also, you make the effort to get the CD, set it up on a player, use your hard-earned money to buy what you need and pay the electricity needed to play the CD 24/7) then you can and will also gain merit this way way.
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It is amazing to know and see some people's views can be so twisted, they have such weird views non DS practitioners and I really don't know where they learn from...
They would actually say that Vajra Yogini will not approve of Dorje Shugden practice!!! OH MY BUDDHA... I did not know Buddhas became sectarian, judgmental and follows the verses of "those who sin shall not enter the kingdom of God"!
This must be an amazing high practitioner that incarnated so many lifetimes that has seen Vajra Yogini, had tea with her and came back to tell us all how unhappy Vajra Yogini is with Dorje Shugden and those who practice him... wow the sky is truly the limit!