dorjeshugden.com
About Dorje Shugden => General Discussion => Topic started by: Namdrol on January 28, 2012, 12:11:53 PM
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(http://www.dorjeshugden.com/images/vylineage.jpg)
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What a beautiful post. Thank you very much. It is important we pray to our lineage lamas daily. TK
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Vajravarahi in the Kagyu Tradition
The various Kagyu lineages of Vajravarahi (often translated as "Vajrayogini") go back to Tilopa, Naropa, and Marpa. A number of modern Kagyu teachers, like Chogyam Trungpa and H.E. Garchen Rinpoche have stressed the importance of this practice.
The iconographical form is that of Vajravarahi. With a semi- wrathful expression on her face, she is red in color, has three eyes and dark yellow hair flowing upward, at the crown a boar's head. The right hand holds up a curved knife and the left a white skull cup at the heart. In the bend of the left elbow stands an upright khatvanga staff. She is adorned with a tiara of gold and five white skulls, green ribbons and gold and jewel earrings, a garland of fifty fresh heads, a garland of flowers, a bone necklace, girdle, bracelets and anklets, she wears a long green scarf around the shoulders. With the right leg raised in a dancing posture, the left presses on a sun disc atop a prone figure. Above a moon disc and pink lotus seat, she is completely surrounded by the tight curling flames of orange pristine awareness fire.
Vajrayogini in the Sakya Tradition
From the Phamtingpa Brothers the Vajrayogini (Tibetan: Na-ro mkha'-spyod ) lineage quickly came to the great Sakya master Sachen Kunga Nyingpo (1092 - 1158 C.E.) who also received two other Vajradakini lineages derived (1) from Maitripa in the form of Maitri's Dakini (Tibetan: Mai-tri mkha'-spyod) and (2) from Indrabhuti in the form of Vajravarahi or Indra's Dakini (Tibetan: Indra mkha'-spyod). Although Naropa's Vajrayogini is the principal practice all three forms are still alive and part of the Thirteen Golden Dharmas of the Sakyas. Since all three dakinis are red in color they are also called the Three Red Ones (Tibetan: dmar-mo skor-gsum).
The Vajrayogini practice ranks most important and is very much alive in the Sakya tradition to this very day. Over the centuries there have been various expositions of this system, most prominently the Eleven Yogas of Vajrayogini by Jamyang Khyentse Wangchuk (1524 - 68 C.E.) who also wrote an extensive commentary on the practice. This commentary is the basis for the 7-day teachings given by the highest contemporary Sakya teachers like H.H. Sakya Trizin and H.E. Jetsun Kusho-la. During those teachings some participants are also introduced to additional, most secret practices not contained in the common sadhana. The Vajrayogini initiation is only given to aspirants who have been previously introduced to the Hevajra or Chakrasamvara mandala (= Highest Yoga Tantra initiations).
Vajrayogini in the Gelug Tradition
It is said that Vajrayogini was Je Tsonkhapa's (1357 - 1419 C.E.) innermost yidam. There is no evidence for this since the Gelugpas had paid attention to Vajrayogini/Vajravarahi only as the consort of Chakrasamvara being one of their three principal yidams (gsang bde 'jigs gsum; the others are Guhyasamaja and Vajrabhairava). To this very day, Vajrayogini is not part of the canonical teaching curriculums at the tantric colleges. Only as late as in 18th century the Sakya transmission of Naropa's Vajrayogini seems to have been introduced to the Gelug tradition. From then on the Gelug and Sakya Vajrayogini lineages are separate from each other.
It was Phabongkha Rinpoche (1878 - 1941 C.E.) who recommended and promoted the Vajrayogini practice as the main meditational deity of the Gelug tradition. The main disciples of Phabongkha Rinpoche, Trijang Rinpoche and Zong Rinpoche promoted the Vajrayogini practice further - especially among Western audiences. So did the next generation of lamas like Lama Yeshe, Lama Zopa, Geshe Kelsang Gyatso, Geshe Tharchin, Gehlek Rinpoche, just to name a few. Today the Vajrayogini practice has become very popular with teachers and students. Like in the Sakya tradition aspirants have to take a full Highest Yoga Tantra empowerment before they can receive the Vajrayogini initiation. Also Vajrayogini teachings (= commentaries on the practice) and retreats are often offered.
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It really puts into perspective what these holy masters have preserved for us maintaining unbroken lineage of these teachings and practice for students today.
I remember a teaching that stated that Vajrayogini would be the most effective at this time and place because desire and lust were most prevalent for our time? VY is able to attract us with her appearance and plant dharma seeds for our enlightenment.
She is easier to visualise and sadhana and commitments are shorter and easier for modern day practitioners.
xo
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Does anybody know who is the latest in the linage after Zong Rinpoche? I heard also that Vajrayogini practices is more effective the further it has passed down the lineage ie the longer since Buddha Sakyamuni's time unlike other practices that becomes less and less effective the longer the time elapsed from Buddha Sakyamuni's time.
Hence, to be able to practice VY is the greatest gift one can get from their Guru. I hope I can practice it one day. But we need to keep our samaya very strong.
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Thank you Namdrol for sharing such a wonderful lineage transmisson chart for Vajrayogini.
I also found the following which is extracted from the book Guide to Dakini Land
“The two stages of the practice of Vajrayogini were originally taught by Buddha Vajradhara. He manifested in the form of Heruka to expound the Root Tantra of Heruka, and it was in this Tantra that he explained the practice of Vajrayogini. All the many lineages of instructions on Vajrayogini can be traced back to this original revelation. Of these lineages, there are three that are most commonly practised: the Narokhachö lineage, which was transmitted from Vajrayogini to Naropa; the Maitrikhachö lineage, which was transmitted from Vajrayogini to Maitripa; and the Indrakhachö lineage, which was transmitted from Vajrayogini to Indrabodhi. This commentary to the generation and completion stages of the Highest Yoga Tantra practice of Vajrayogini is based on the instructions of the Narokhachö lineage.
The instructions on the practice of Vajrayogini contain concise and clearly presented meditations that are relatively easy to practise. The mantra is short and easy to recite, and the visualizations of the mandala, the Deity, and the body mandala are simple compared with those of other Highest Yoga Tantra Deities. Even practitioners with limited abilities and little wisdom can engage in these practices without great difficulty.
The practice of Vajrayogini quickly brings blessings, especially during this spiritually degenerate age. It is said that as the general level of spirituality decreases, it becomes increasingly difficult for practitioners to receive the blessings of other Deities; but the opposite is the case with Heruka and Vajrayogini – the more times degenerate, the more easily practitioners can receive their blessings.
Whenever Vajradhara expounded a Tantra he emanated the mandala associated with it, but after completing the discourse he would usually reabsorb the mandala. For example, when he expounded the Root Tantra of Kalachakra he emanated the Kalachakra mandala, and when he had finished he reabsorbed it. However, he did not reabsorb the mandalas of Heruka or Vajrayogini. These mandalas still exist at various places throughout this world, such as in the twenty-four holy places. Because of this, human beings in this world have a special relationship with Heruka and Vajrayogini and can quickly receive their blessings. Furthermore, in the Root Tantra of Heruka Vajradhara promised that in the future, when times became spiritually degenerate, Heruka and Vajrayogini would bestow their blessings on those with strong attachment.
In general, as the number of lineage Gurus of a Deity’s practice increases, the blessings of that Deity take longer to reach practitioners; but the greater the number of lineage Gurus of Heruka and Vajrayogini, the more quickly practitioners receive their blessings.”
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THE KINDNESS OF THE TEACHERS
The kindness of the teachers that passed on the lineage is simply extra-ordinary.
To see the lineage presented as above, what struck me is how many Teachers have devoted their lives so that future generations can have access to the beneficial practice of Vajrayogini.
How many Teachers have chosen to devote their lives to others (instead of worldly pursuits).
THE KINDNESS REPAID
This kindness for who for what?
For me.
For my enlightenment.
So how to repay the kindness if not in creating causes for me to practice Vajrayogini as well and maybe even be able to pass down the practice too.
Surely, these high lamas did not devote their life to the service of others so that they could have their names end up in a list and be praised on this forum, they did it for us, they did it for me, they did it so that we can practice too one day.
To repay the kindness is to create causes to practice Vajrayogini at one point.
How to create the causes? I am not entirely sure how, but I think we can start with this: keep a clean samaya with our Guru, practice the Dharma, help others, free our mind of the 8 worldly concerns, strengthen our motivation, acquire knoweldge, and make aspirational prayers....
May I be able to practice one day.
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Thanks Namdrol for this chart on Vajrayogini Lineage master. It is amazing that in Buddhism, we can trace back the lineage of the teachings and the masters who brought them to us passed down from other great masters.
Does anybody know who is the latest in the linage after Zong Rinpoche? I heard also that Vajrayogini practices is more effective the further it has passed down the lineage ie the longer since Buddha Sakyamuni's time unlike other practices that becomes less and less effective the longer the time elapsed from Buddha Sakyamuni's time.
It must be all the students who took the initiation from Zong Rinpoche?
I've heard the line of Vijrayogini masters who are Pabongkha Rinpoche's students like Trijang and Zong Rinpoche, their students who receive Vajrayogini has the special promised by Vajrayogini herself (who made this promised to HH Kyabje Pabongkha Rinpoche) that they are would go to her Dakini's pure land within 7 life times instead of 14 life times. Can anyone verify this?
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This is a long line of unbroken Vajrayogini practitioners and it is all through the kindness of the gurus which this practice can be preserved until today. And Vajrayogini's practice is still very relevant today especially during this degenerate times. We need Vajrayogini more today because we have more attachments and bigger egos.
Thanks to Pabongkha Rinpoche who promoted Vajrayogini practice to our Gelug tradition, we are able to meet her in our lifetime. Just like how Pabongkha Rinpoche condensed the LAMRIM teachings in 24 chapters over 24 days of teachings, that has made it easy for us who wants to find liberation and a step towards enlightenment.
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One thing which attracted me to Buddhism initially is due to the unbroken lineage which is very apparent in all schools. Due to the kindness of the teachers Vajraiyoigini lineage has been passed down for us today. Just like the practice of Shugden given to us by our teachers.
Thus this ban on Shugden does not make sense. If HH and CTA action bans Shugden, they might as well ban all the tantric dieties practice. If you one to doubt one, you might as well doubt all. I have heard an elderly monk said before to me "Follow your guru all the way as I have followed mine" . His guru was Trijang Rinpoche. And I shall just do that.
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Check out this song/meditation from Buddha Nature.com, which I thought is beautiful and awesome :D:
Vajrayogini - The Trauma Goddess
I am the diamond maiden, the player of games
The yogini is one of my forms
Showing that I am beyond earthly attachment
I am the shining revelation to the ascetic
The women in silk and roses
I am the harlot in black net and leather,
who gives enjoyable punishment
I am the glass bead master,
creating universes of form
And a spark of me is in each bead,
for I dwell in karma.
I am the Trauma Goddess,
the Lady of Pain
In return for devotion
I pull thorns from the heart
In return for obedience
I untie the knots in the belly and the head
I hold the vajra,
which gives and receives
I reshape family karma.
The Trauma Goddess is called for people in painful situations
Where anger and hatred block the path of the soul
I evaluate the benefits of revenge
And give better suggestions for spiritual growth.
I am not suited to polite society
To social striving, upward mobility, and making good impressions
I am radically honest, sensitive, brilliant, and blunt
I hold up a mirror to the best and worst facets of human life.
The Lady of Trauma is the mirror of pain
I reflect the disastrous ways that human beings interact
Then the reflections are stretched and distorted
With irony, and humor, and sadness
Loosening their grip on the heart
So that the person who seeks freedom
Can get a taste of being free.
My devotees pray:
Lady of Trauma, Lady of Pain
Ascetic and bhairavi and sannyasini and mistress
Pull me from the disaster I have made of my life
Save me from the evil machinations of others.
This is their prayer and I hear it in their hearts
As they chant my mantra.
Savior, Lady, Mother Goddess, bodhisattva,
Love me as I love you
I am desperate and bound
Free me by your grace.
I will give freedom,
but not without realization
Those who have been bound, bind others
Those who have suffered, cause suffering
I let them know how they have been affected
But also how they have affected others.
I do not wear bones because of death
I wear them because they represent what is beneath the surface
The blood that I drink is the evil karma of those that I save
And the karma is then halted and does not pass to others
I appear wrathful as I take on anger, hatred, fury, and the desire to destroy
Which are destroyed within me.
I am a dancer upon the pain of all mankind
I destroy the dark and corrupt
My compassionate side is hidden
But for those whom I love
Who have taken on my dark grace
I open a path of shining light
With pain and sorrow left behind.
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I heard that starting from Pabongka Rinpoche and within 4 generations of Teachers (thus going to Trijang Rinpoche as generation 2, etc...), those who would receive the transmission of the practice of Vajrayogini from these lamas and practice without fail would be guaranteed enlightenment within 7 lifetimes maximum.
How can enlightenment be "guaranteed"?
How does this work, is it due to the merit already there at the time when we get the opportunity to receive the transmission from a Teacher within the 4 generations?
The knowledge of this certainly makes me NOT want to wait for the next life time... I want to practice now without delay, the teachers are already the generation "3" and mostly "4" actually.
But the intellectual aspect of my mind also wishes to understand better the logic of the "7 lifetimes maximum."
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A pure lineage that is unbroken. All the Holy Masters that passed their transmissions to their students. They are truly blessed! How bless I'll be if I can receive Vajra Yogini's transmission from a qualified Guru in this lifetime. Of course, I need to find one 1st. Hehe.. I have read that people who receive VY's initiation and practice it well, they too can achieve Enlightenment within a certain number of lifetimes. I also heard that people can go crazy if they don't practice well.
I wonder how many students received initiations during HH Zong Rinpoche's previous lifetime? Why isn't there anymore names after HH Zong Rinpoche?
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A monk friend of mine in Shar Gaden was sharing with me years ago on Vajrayoigini and I thought about this post in this forum.
He said that his guru has mentioned to him that the practice of Dorje Shugden is given by the lamas is to pave the spiritual path of us to obtained the "greatest gift a guru can ever give us", the Vajrayoigini practice.
Vajrayogini is a very very sacred practice. Vajrayoigini is very powerful and relevant for the people of this age. Everything about her is to counter our desire which is so strong in today's world and our desire will get stronger as we progress onto the next generation.
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After reading all the post and comments on this topic, I understand Dorje Shugden would be the Buddha that will assist us on the path to gain the most holy practice of Vajrayogini. I have also read that Vajrayogini is Lama Tsongkhapa's secret yidam. So all of this is strengthening my faith in Dorje Shugden as a Buddha who will protect and guide me to attain the very sacred practice of Vajrayogini as she is the most prevalent Buddha for this time and age to lead us out of samsara. For a start, I must follow my guru's instructions all the way.
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A monk friend of mine in Shar Gaden was sharing with me years ago on Vajrayoigini and I thought about this post in this forum.
He said that his guru has mentioned to him that the practice of Dorje Shugden is given by the lamas is to pave the spiritual path of us to obtained the "greatest gift a guru can ever give us", the Vajrayoigini practice.
Vajrayogini is a very very sacred practice. Vajrayoigini is very powerful and relevant for the people of this age. Everything about her is to counter our desire which is so strong in today's world and our desire will get stronger as we progress onto the next generation.
Thank you Shugdenpromoter.
What an incredible and unbroken lineage we have before us today. Vajrayogini is the highest Yidam in the Yoga Tantra within the practice of Vajrayana, which is no doubt, the fastest path to liberation
Time and time again, we hear that Vajrayogini is the perfect Yidam and the most effective way to receive blessings in this degenerate age, however her practice is only available to those with Yamantaka or Heruka initiation.
And so, I have been thinking about Shugdenpromoter’s statement “the practice of Dorje Shugden is given by the lamas to pave the spiritual path for us to obtain the greatest gift a guru can ever give us, the Vajrayoigini practice”.
Specifically I was thinking about the relationship between Dorje Shugden and Vajrayogini.
Pabongkha Rinpoche himself tells us the following of Dorje Shugden:
“Although you outwardly exhibit the haughty manner of a terrifier to conquer enemies of Lozang the Victor’s teachings, you are, in nature, that very Manjushri Yamantaka; with the supreme, unsurpassed devotion.”
Dorje Shugden in nature is Yamantaka!
And
“Although your aggregates, elements, spheres and limbs appear as the five families of Shugden, principal and entourage, they are actually the thirty-two deities of Guyasamaja’s body mandala.”
It becomes very clear that when our Guru gives us the Dorje Shugden practice, the main purpose is not to glorify the Protector per se, but the Guru’s ultimate objective is for us to attain swift liberation through the practice of Vajrayogini.
All the dots connect. The compassionate Vajrayana Guru wants nothing but for us to attain enlightenment. In practicing Vajrayana, it is crucial that one’s practice is based on the Three Roots i.e. the Guru, the Yidam and the Dharma Protector.
The Guru is root and foundation of all blessings, and the Guru knows that the Yidam forms the root of all our accomplishments and further knows that Vajaryogini is the best yidam for practitioners with strong desires and attachments. To being us to Vajrayogini, the Guru first gives us the practice of the Uncommon Protector of this time, Dorje Shugden who is the root of all our activities.
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If not for Mahasiddha Naropa and his visions of Vajrayogini during his retreat in his cave next to his guru's (Tilopa's) cave, many would not know of or about Vajrayogini today. Paying homage to lineage gurus allows one to remember the kindness of the lamas who have upheld their vows perfectly to keep it going until today, and to generate the blessings from them from using their lives to benefit others.
The scared cave that Naropa meditated in is located in Pashupatinath, Nepal. It was in this cave where Naropa engaged in long Vajrayogini retreats and gained visions of Her sacred form most apt for today's society. It was also from here, that the teachings were passed down to disciples, and from there, through the generations, it has gone all over the world (http://castlearch.net/Nepal.php (http://castlearch.net/Nepal.php)).
Mahasiddha Naropa was already not ordinary to begin with. He searched high and low by feet for 3 years for his guru, Tilopa. Just from hearing the name Tilopa, Naropa gained full faith hence was determinated to find Tilopa no matter what.
Here's a brief biography of Mahasiddha Naropa:
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According to 'The Wand that Opens the Eyes and Dispels the Darkness of Mind' (the abridged collection of biographies of the successive Gyalwang Drukpas), Naropa was born around AD 956 and passed away around AD 1050. However, other sources record him as living between AD1016 and 1100. Naropa was born in the small kingdom of Bengal. His father was a royal chieftain of an area named Shantivarman and his mother was called Srimati. His yearning for spiritual development was so strong that, when he was eight years old, he journeyed to Kashmir (one of the main seats for Buddhist studies in historical times) in order to study with the master Gaganakirti. It was from Gaganakirti that he received his lay ordination.
Naropa remained in Kashmir for three years, learning Buddhist teachings and philosophies from many great masters. By the end of his stay there he was an erudite scholar and, upon returning home, already had a number of students following him as their master.
Three years after his return from Kashmir, Naropa was forced by his parents to marry a lovely Brahmin girl, Vimaladipi (also known by her caste name, Niguma). Although they were happily married, Naropa's ardent wish to live a full spiritual life in a monastic environment became increasingly strong and Niguma also began to take spiritual practice seriously. After eight years of marriage, the couple decided to divorce and take ordination orders. Later, Niguma became one of Naropa's most advanced disciples and a devoted spiritual companion; she served Naropa when he lived in Pullahari, Kashmir.
After the divorce, Naropa went to the hermitage of Anandarama, where he was ordained as a novice by Abbot Buddhasarana and the guru Jnanaprabha, with whom he stayed for three years, mastering various Mahayana and Tantrayana philosophies. He then stayed in Pullahari for six years and wrote several commentaries on Guhyasamajatantra, Abhidharma-uttaratantra, Samvara-udbhava and Hevajratantra and composed many other works based on the Buddha's teachings. Pullahari later became an important pilgrimage site in the Tibetan Buddhist tradition, because it was one of the places where Marpa received instructions from Naropa.
After his stay in Pullahari, Naropa went to Nalanda University, where his wisdom, oratory skills and spiritual understanding earned him the chancellorship of the university. He also became the 'Northern Gatekeeper'. Throughout his eight years' residence at Nalanda he was constantly faced with difficult debates with the Tirthikas, but was regularly victorious in these. At this time, he was known as Mahapandita Ahbaya Kirti (Tib. Jigme Dragpa).
Naropa's years at Nalanda were mostly engaged in intellectual activities until an old and ugly woman who was in fact a manifestation of Vajra Yogini appeared before him and made him realize that he was not managing to break through his spiritual misconceptions and misunderstandings. She pointed out that he should look for his destined guru Tilopa if he wished to attain Ultimate Liberation. As a result of this meeting Naropa left Nalanda, searching earnestly for Tilopa a great master who could lead him to realize the ultimate nature of his own mind.
Traveling eastward, Naropa finally met his destined root guru, who instantly put him through difficult tests. Naropa experienced twelve major and twelve lesser hardships in order to purify his karma and emotion-induced obscurations. Through receiving great blessings from Tilopa and accomplishing his own purification, Naropa realized the clarity and harmony of mind truly experiencing the state of Vajradhara. After attaining this magnificent realization, Naropa taught in many places and had numerous disciples, especially in Kashmir and Zanskar where he established many monasteries.
According to His Holiness the Gyalwang Drukpa, Sani is also the place where Naropa flew up into the sky upon attaining enlightenment whilst wearing the renowned Six Bone Ornaments. Naropa meditated in a small hut facing the Kanishka stupa and taught the people of Sani for a number of years. When it was time for Naropa to leave, the local people sincerely begged him to stay.
Naropa took out a golden Vajradhara statue from the hair knot on his crown and said, "There is no difference between Vajradhara and me. Venerate this statue of Vajradhara just as you are venerating me and you will get the same blessing."
Naropa left after handing over the golden statue to the local people; today, this is kept in the heart of a very special Naropa statue, which is unveiled once a year in late July on the eve of the Naro-Nasjal festival. People from all over the Zanskar valley participate in this festival, at which time monks from the Drukpa Bardan Monastery perform mask dances as well as ritual offerings.
Naropa spent twelve years serving his guru Tilopa until the latter's death. Naropa himself was said to live until AD1050 or 1100 (according to the different sources) and then resurrected into light, leaving no physical remains. Tilopa and Naropa are both recognized as two of the eighty-four great mahasiddhas in the history of Buddhism.
Amongst Naropa's accomplished disciples was Marpa, the translator, who succeeded Naropa in the lineage and brought the teachings and transmissions in their entirety to Tibet.
(source: http://www.drukpacouncil.org/fr/ressources/naropa/78-naropa (http://www.drukpacouncil.org/fr/ressources/naropa/78-naropa))
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The Gelug tradition before the advent of Kyabje Pabongka Rinpoche, it was Guhyasamaja, Heruka Chakrasamvara and Yamantaka that were emphasized and practised widely. However, Kyabje Pabongka Rinpoche realized (perhaps through visions while in mystical communion with Vajrayogini) that things was about to change drastically in Tibet.
He probably foresaw the invasion of the Chinese, the mass exodus of the Lamas, monastic and lay Tibetans to India and the rest of the world. And he probably also must have foreseen the many lay practitioners of the future. Hence, he began to teach about the importance of Vajrayogini practice and advocated it above all other higher Tantric practices. Due to the karmic conditions of the time and its practitioners, the lower requirements of Vajrayogini practice makes it ideal for our time. This was unconventional and out of the norm for a Gelug Lama.
But then again, Kyabje Pabongka Rinpoche was not the normal Gelug Lama. He became the most esteemed and broke with tradition again when he realized the speed, effectiveness and strength of Dorje Shugden. He must have armed his esteemed students like Kyabje Trijang Rinpoche with the best practices in preparation for the students of the future. The future is now and the best practices for our time is Vajrayogini and Dorje Shugden. That, we know for certain.
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Let us not also forget that Vajrayogini is also Tulku Drakpa Gyeltsen's Yidam :)
Yes Vajratruth the dots sure does connect! And I am sure all this was already premeditated by Je Pabongkha who is Heruka( = Vajrayogini) ... so that we will be benefitted ultimately during this a Kaliyuga (degenerated time) as she is the only Yidam you here that gets stronger and stronger as we get times degenerate more and more.
Heruka Pabongkha Rinpoche, with perfect clairvoyance, foresight and compassion, recommended to make Vajrayogini our main Yidam, whose practice is shorter, easier to do yet as profound and increasing in power as afflictive emotions and degeneration increase in the time period we find ourselves now.
So yes when our Guru gives us the Dorje Shugden practice, it is actually indirectly preparing us to recieve Vajrayogini.
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Another aspect to remember is that Dorje Shugden also resides in Kechara, Vajrayogini's mandala so by doing his practice we are also 1 step closer to Vajrayogini. In some thangkas, he is painted as one of the protectors of Vajrayogini's mandala alongside with citipati and mahakala. This shows how close he is to Vajrayogini and all of us who aspire to do her practice should be loyal to Dorje Shugden.
I dont believe that going against the word of Pabongkha Rinpoche would bring us any nearer to enlightenment. I also dont believe that we will get attainments if we go against the Lineage Gurus who have been practicing Dorje Shugden and we abandon them and we dump them aside just because the Dalai Lama said so. Guru devotion is after all more important than anything else.
In tantra, especially in Vajrayogini's tantra, it is very important to just stick with one teacher as that will create the cause to receive her practice AND have results from the practice, namely, mind transformation and signs that are stipulated within the tantra itself. If the lineage is broken, where does the blessings come from? If we cut off our old DS lama just to appear to be more politically correct, then where do we get the lineage blessings?
In some websites out there, they claim that Pabongkha Rinpoche broke the refuge and lineage vows by practicing Dorje Shugden but sadly for them, the proof is in the pudding: his Dharma works grew exponentially and his reincarnation came back, ultimate proof that his samaya and attainments are still intact. Needless to say, individuals who claim this do not happen to be Gelugpa either.
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Another aspect to remember is that Dorje Shugden also resides in Kechara, Vajrayogini's mandala so by doing his practice we are also 1 step closer to Vajrayogini. In some thangkas, he is painted as one of the protectors of Vajrayogini's mandala alongside with citipati and mahakala. This shows how close he is to Vajrayogini and all of us who aspire to do her practice should be loyal to Dorje Shugden.
I dont believe that going against the word of Pabongkha Rinpoche would bring us any nearer to enlightenment. I also dont believe that we will get attainments if we go against the Lineage Gurus who have been practicing Dorje Shugden and we abandon them and we dump them aside just because the Dalai Lama said so. Guru devotion is after all more important than anything else.
In tantra, especially in Vajrayogini's tantra, it is very important to just stick with one teacher as that will create the cause to receive her practice AND have results from the practice, namely, mind transformation and signs that are stipulated within the tantra itself. If the lineage is broken, where does the blessings come from? If we cut off our old DS lama just to appear to be more politically correct, then where do we get the lineage blessings?
In some websites out there, they claim that Pabongkha Rinpoche broke the refuge and lineage vows by practicing Dorje Shugden but sadly for them, the proof is in the pudding: his Dharma works grew exponentially and his reincarnation came back, ultimate proof that his samaya and attainments are still intact. Needless to say, individuals who claim this do not happen to be Gelugpa either.
Vajrayogini Tantra contains 11 yogas and one of them is the the yoga of the Guru. That meditational practice of propitiating and visualisation of our root Guru as the red Vajradharma Buddha and the lineage Lamas combined into the Hero Vajradharma. The meditations are more complexed than that and the purpose is to plant blessings directly into our mind stream. Hence, this shows that Guru devotion is one of the main practices of Vajrayogini's practice.
There are many any other yogas and some of the more interesting ones is the yoga of sleeping and waking up. It is incredible that one can collect immeasurable amounts of merits via Vajrayogini's sleeping meditation and arising as the Buddha Vajrayogini herself. The other one is the yoga of daily activities and this meditation can be done while we are going about doing our mundane activities. In this way, we can collect merit even when we doing our daily chores and stuff. Hence, the Tantra offers a lot of effective methods that are suitable for people of our time, who are lazy and don't have time or merit to engage in deeper meditational practices.
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Vajrayogini Tantra contains 11 yogas and one of them is the the yoga of the Guru. That meditational practice of propitiating and visualisation of our root Guru as the red Vajradharma Buddha and the lineage Lamas combined into the Hero Vajradharma. The meditations are more complexed than that and the purpose is to plant blessings directly into our mind stream. Hence, this shows that Guru devotion is one of the main practices of Vajrayogini's practice.
There are many any other yogas and some of the more interesting ones is the yoga of sleeping and waking up. It is incredible that one can collect immeasurable amounts of merits via Vajrayogini's sleeping meditation and arising as the Buddha Vajrayogini herself. The other one is the yoga of daily activities and this meditation can be done while we are going about doing our mundane activities. In this way, we can collect merit even when we doing our daily chores and stuff. Hence, the Tantra offers a lot of effective methods that are suitable for people of our time, who are lazy and don't have time or merit to engage in deeper meditational practices.
Thanks for the explanation, Big Uncle. there is without a doubt that Vajrayogini is the most effective practice for our time in more ways than one and that we can all achieve so much with her practice. For advanced practitioners, she is said to take them to Kechara herself with their human form intact at the time of death, middling practitioners will hear her dakinis playing Damarus and she wil embrace them while lover practitioners will have a minimal of 14 lifetimes before she brings them there.
Vajrayogini also utilizes the energy of lust and transmute that energy into the energy of enlightenment which is also why she would be very useful now as everything we currently have these days are all based on lust -- from music, to movies, to TV commercials, they are all exemplifying lust and giving us the idea that lust is good, lust is something special for us to go for.
Vajrayogini is the ultimate Yidam for all of us and the reason why she did not exist in the earlier Kagyu and Nyigma schools is because Naropa gave them to the Pamtingpa Brothers instead of Marpa because he prostrated to the vision of Chakrasamvara instead of his Guru, therefore less importance is placed in Vajrayogini for them since they did not really get the transmission but for Sakya and Gelug who did, it is their central practice.
Even at modern times, there are stories of Vajrayogini making an appearance. One that I heard was that while a Lama was giving a talk (name was not given), a mad lady ran into the crowd and took his kapala and vomitted into it. the people pulled her away and she was gone. However, the Lama noticed that what she vommited was actually clear light and he used it to produce mani pills. Can anyone confirm this story?
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Love this post as there is so much to learn. Yes Ensapa, I too do not think those who condemn Pabongkha Rinpoche or any Lamas for this matter will be able to gain any kind of blessing from any kind of Buddha...certainly not from Vajrayogini. How could you condemn the very Gurus who gives are lineage holders of Her precious sacred teachings? Illogical. Hence we should always be mindful of what we say about any Lamas.
The practice of Vajrayogin? quickly brings blessings, especially during this spiritually degenerate age. It is said that as the general level of spirituality decreases, it becomes increasingly difficult for practitioners to receive the blessings of other Deities, but the opposite is the case with Heruka and Vajrayogin? – the more times degenerate, the more easily practitioners can receive their blessings. This is the speciality of their practice... amazing!
It is said that the female tulku who was the abbess of Samding monastery, Dorje Pagmo is an emanation of Vajrayogini. The current incarnation, the 12th of this line, resides in Lhasa where she is known as Female Living Buddha Dorje Palma by the Chinese. Does anyone know more?
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Love this post as there is so much to learn. Yes Ensapa, I too do not think those who condemn Pabongkha Rinpoche or any Lamas for this matter will be able to gain any kind of blessing from any kind of Buddha...certainly not from Vajrayogini. How could you condemn the very Gurus who gives are lineage holders of Her precious sacred teachings? Illogical. Hence we should always be mindful of what we say about any Lamas.
There are still people out there up to today who claim that they are Gelug and have received the Gelug transmission but is also openly anti Dorje Shugden. I find that funny because how can you have a complete lineage blessing if you skip out the 3 most important lamas of our time: Pabongkha Rinpoche, Trijang Rinpoche and Zong Rinpoche? Then in that case how would the practice bear any fruit? or will it just be an empty practice of rituals?
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There are many commentaries on Vajrayogini Tantra. I heard that Drubchen Geshe Kelsang Gyatso Rinpoche is releasing an updated version of his Guide to Dakini Land at the end of this month. Some of you may also be interested to know that the great yogi Lotsawa David Gonsalez has manifested an excellent translation of Heruka Je Pabonkhapa Rinpoche's commentary on this subject entitled The Extremely Secret Dakini of Naropa available from Dechen Ling Press:
http://www.dechenlingpress.org/index.php?start=5 (http://www.dechenlingpress.org/index.php?start=5)
He has also translated commentaries on the subjects of Yamantaka (by Ngulchu Dharmabhadra & the 5th Ling Rinpoche), Heruka 5 deity (by Ngulchu Dharmabhadra & Panchen Chokyi Gyaltsen), and Heruka body mandala (from the last extremely extensive oral commentary by Trijang Dorjechang). For those of you who practice Lama Chopa, he will also be releasing Kachen Yeshe Gyaltsen's extensive commentary on Lama Chopa.
There are various Masters as well as some of their disciples granting the HYT wangs and the Vajrayogini jenang throughout the world. It is not too difficult to find them. When we receive such initiations we are taking that person as one of our Lamas, and it is still important to this day to check the qualifications of the person giving the initiation, and check our connection with them. If you have not received Highest Yoga Tantra initiations and wish to, like Naropa you should proactively seek out a Lama/s granting such initiations, not just sit around waiting and praying to one day have the opportunity. Time is of the essence, and this opportunity will soon be lost. Only a few of the 1000 Buddhas of the fortunate aeon will teach tantra, and besides, you'll be dead quite soon. Though we may not yet be qualified through extensive training in the common path, that we have the karma to receive such secret initiations and commentaries so frequently and easily says a great deal about our karma, that we have practiced this before, and that we have a chance to realize the teachings quite fast.
It is also important to understand the vows and commitments of Mother tantra before taking these. In particular, there is a 6 session Guru Yoga commitment. Geshe Kelsang Gyatso presents Ngulchu Dharmabhadra's short 4-line prayer as an option for maintaining the 6 session commitment, which is very skillful for this era of modern life. Ngulchu Dharmabhadra wrote the 4-line prayer for practitioners who were unable to memorize or perform the longer 6 session yoga, and they were required to memorize this short prayer before leaving the initiation to ensure that they would keep clean samaya afterwards. So, whoever you receive the initiation from, it is important to begin the 6 session Guru yoga (condensed, middling, or extensive) immediately. If you wait until several days afterwards, know that you have broken the samaya and will need to renew this either through receiving the initiation again, or by qualifying for and performing self-initiation.
It is good also to know that there is a difference between a Jenang (blessing empowerment) and a Wang (initiation into the mandala of a Yidam). It is necessary to enter the mandala of a Yidam before receiving the Jenang of Vajrayogini in her sindhura mandala, which is why in the Gelug tradition we typically receive either the Yamantaka or Heruka wang before receiving the Vajrayogini jenang.
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By the way, HH Heruka Kyabje Zong Rinpoche is not in every prayer to the lineage Gurus as there are different lineages within the Gelug. And yes, many of us were disciples of this Mahasiddha in our previous life. That is why many of us have such an affectionate connection when we see images of him or hear his Jewel-like name. Our opportunity to continue our training again is no random accident!
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It is said that in petitions and prayers to the lama, the disciple requests blessings. This is an important practice as the power of the lama's blessings on the disciple's continuum does not depend on the lama, but on the disciple. If his or her faith and respect in the lama are very strong, the disciple will be receptive to the lama's blessing. If feelings towards the lama are clouded with doubt and uncertainty, his positive influence on the disciple will remain limited, however realised the lama may be.
When the sun shines over a snow mountain, the snow melts and water flows into the valley below. If clouds obscure the sun the snow will not melt and the rivers dry up. Similarly, the disciple with faith in his or her lama will be receptive to his blessing, and their spiritual advancement will be affected, while the disciple in doubt will not reap such benefit. So yeah... do we like skip the names of Pabongka and Trijang Rinpoche when reciting the prayers of our lineage masters?
Hence, when His Holiness the Dalai Lama rejects his own Guru Trijang Rinpoche claiming Trijang Rinpoche and all the lineage masters is henceforth wrong... in other words, HHDL reaps no benefit from all his practices, no? SO why take any initiations or attend any of His Holiness teachings because all will have no benefit???
Because progress in spiritual practice depends so much on the lama, the disciple must carefully consider a potential teacher before engaging in a master-disciple relationship. The disciple may try to observe if the teacher acts according to the teachings he propounds, whether he is compassionate, whether he is more preoccupied by spiritual concerns that worldly ones; whether he is of stable character and does not give rise to doubt, whether he knows more than the disciple, and belongs to an unbroken lineage. Ideally a teacher should never tire of teaching a worthy disciple and accomplishing the welfare of others.
Since it can be difficult to judge for oneself the extent of a teacher's knowledge, a prospective disciple can seek the opinions of others. However, once the relationship with a lama has been established, it must be protected at all costs.
So how can HHDL suddenly say His Guru is wrong??? Basically contradicts everything that has been taught about a Guru Disciple relationship.
This may be difficult, for the lama is also a human being and a disciple will inevitably detect faults in his character. In cases where the disciple did not observe the lama enough beforehand and begins to perceive faults too outrageous to cope with, still he or she should avoid outright rejection, criticism or confrontation and remain as neutral as possible. In the case of ordinary foibles, the disciple should reflect on the faults in his or her own character and focus on the lama's positive aspects and the spiritual benefit to be gained from the relationship. The disciple should make up his or her mind that his positive aspects greatly outweigh whatever minor faults the lama may have. In the ordinary way if you regard someone with great respect and affection, their positive side greatly outweighs the negative. It is all a question of perspective.
Or is this all just an illusory play? Which perspective do we see really?
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Look carefully at the gelug lineage of Vajrayogini. Our lineage masters include Zong rinpoche, Trijang rinpoche and Pabongka rinpoche. These are the names which we recite during our daily tantric prayers. These are the names we visualize to be one with the Buddhas, and a pure vessel to transmit the lineage. These are the names we beseech for their blessings so that we can actualize and realize the Vajrayogini teaching. Most importantly, these are the names we visualize to be fully enlightened masters, faultless and perfect.
So, if we hold the Vajrayogini lineage so dearly, why do we say that Pabongka rinpoche is wrong? Why do we criticize Trijang rinpoche? Why would we be prepared to withdraw our support of Zong Rinpoche were he to practice Shugden? Why is Pabongka rinpoche correct about everything excepted Shugden? Why is Trijang rinpoche not qualified to pass on the practice he alone is permitted to perform to others? Do we not trust these mastera for their judgement?
Should the above be true, w
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The lineage is unbroken, thanks to all the lamas and gurus who hold their practices so scaredly and dearly so that the lineage remains unbroken and make available to us today. I was told Vajrayogini's practice is the highest of high in tantra, her practice is powerful and swift... I read about her iconography which is amazing, what she represented is so relevant today... As the world is absorb in a world of desire and material gain. I am hearing more and more about Vajrayogini, she was rarely seen previously. I remember reading somewhere, her image is to be covered and not to be revealed. We are so bless to even just to hear her name.
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One of the Gross Downfalls of the Secret Mantra vows is 'showing secret substances to an unsuitable person'. This means without good reason we show our tantric commitment objects to those without empowerment or those who received empowerment but have no faith. Our commitment objects include inner offering, vajra and bell, damaru, mandala, scriptures, male, image of our Yidam, implements of the Deity and so forth. This is the purpose of the fabric that hangs down to cover a thangka.
The popularity and relative openness of such objects in the past 20yrs does not mean we are excused from this vow of secrecy in our personal practice. These objects will be sold, so they are displayed openly. These objects are also displayed openly in various Dharma Centres but this downfall is not incurred because the intention is to encourage people to develop faith in Secret Mantra (Vajrayana). Our personal shrine should should be enclosed or set up in such a way that people who do no have empowerment, have it but no faith, or people not likely to become Buddhist or enter the Vajrayana path do not see these things.
We may think this is overkill, or what's the big deal, or that it isn't that important, or it isn't relevant anymore and all of these are typical of humans...needlessly complicating things. Vajradhara declared the vow and explained that secrecy is a cause of swift attainments, so, just follow the advice and reap the rewards. Obstacles arise from a lack of secrecy, some of the reasons are obvious but others are more subtle. One of the great benefits of secrecy is that you will not have the opportunity to increase your deluded pride by showing off exotic things and acting like you're special because of having these things. It is far more beneficial to maintain secrecy and develop the inner qualities of actual realization than to increase baseless reputation and praise.
As a path that uses attachment to the objects of desire and the pleasurable feelings arising from that interaction, it is important we do not think that the Vajrayana path is an excuse to enjoy worldly pleasures. When you practice correctly, 'ordinary worldly pleasures' no longer exist, but have become the pure enjoyments of a Buddha. Such transformation is only effective and functions to destroy samsara only if done correctly, and secrecy is a means of practicing correctly.
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Thanks psylotripitaka,
Well, to practice Vajrayogini, one must have our Guru Samaya, refuge, Bodhichitta and Tantric vows intact. I found a really excellent online commentary of the Tantric vows at Berzin archives that we can all refer to with regards to the Tantric vows. I think all of us who do not have higher Tantric initiation and are aspiring to receive one should study this and the same goes for those who already have the initiation, it would be good to revisit the explanation on the Tantric vows. :-
(taken from http://www.berzinarchives.com/web/en/archives/practice_material/vows/general_tantra/common_root_tantric_pledges.html (http://www.berzinarchives.com/web/en/archives/practice_material/vows/general_tantra/common_root_tantric_pledges.html) )
Overview
As with bodhisattva vows, there are root and secondary tantric vows, which we promise to keep until reaching enlightenment and which continue on our mental continuums into future lives. The Gelug, Kagyu, and Sakya traditions confer these vows with any empowerment (dbang, initiation), subsequent permission (rjes-snang, permission), or mantra-gathering (sngags-btus) for any practice from one of the two higher classes of tantra - yoga or anuttarayoga - according to their fourfold classification scheme. The Nyingma tradition confers them with any of the above three rituals for any practice from one of the four higher tantra classes - yoga, mahayoga, anuyoga, or atiyoga (dzogchen) - according to its sixfold scheme.
[See: Basic Features of Tantra.]
Most details from the discussion of bodhisattva vows pertain to the tantric vows as well.
[See: The Root Bodhisattva Vows.]
The root tantric vows are to refrain from fourteen actions which, if committed with the four binding factors (kun-dkris bzhi), constitute a root downfall (sngags-kyi rtsa-ltung) and precipitate a loss of the tantric vows. Without these vows shaping our lives, we cannot gain attainments or realizations from tantric practice. This is because our practice will lack the necessary supporting context. Except for one of the tantric root downfall actions, giving up bodhichitta - the same as with the root bodhisattva vows - a transgression of any of the other thirteen, without the four binding factors being complete, merely weakens the tantric vows. It does not eliminate them from our mental continuums.
There are two variations of the root tantric vows, one specific to Kalachakra and one common to all yoga and anuttarayoga tantras, including Kalachakra. Here, we shall follow the explanation of the common root tantric vows given in An Explanation of Secret Mantra Ethical Discipline: A Cluster of Fruit of Actual Attainments (gSang-sngags-kyi tshul-khrims-kyi rnam-bshad dngos-grub-kyi snye-ma) by the early fifteenth-century Gelug founder Tsongkhapa (Tsong-kha-pa Blo-bzang grags-pa). We shall supplement it from A Lamp to Illuminate the Closely Bonding Practices (Dam-tshig gsal-ba'i sgron-me) by the late fifteenth-century Gelug master Kaydrub Norzang-gyatso (mKhas-grub Nor-bzang rgya-mtsho).
The Fourteen Common Tantric Root Downfalls
(1) Scorning or deriding our vajra masters
The object is any teacher from whom we have received empowerment, subsequent permission, or mantra-gathering into any class of tantra, full or partial explanation of any of their texts, or oral guidelines for any of their practices. Scorning or deriding such masters means showing them contempt, faulting or ridiculing them, being disrespectful or impolite, or thinking or saying that their teachings or advice were useless. Having formerly held them in high regard, with honor and respect, we complete this root downfall when we forsake that attitude, reject them as our teachers, and regard them with haughty disdain. Such scornful action, then, is quite different from following the advice in The Kalachakra Tantra to keep a respectful distance and no longer study or associate with a tantric master whom we decide is inappropriate for us, not properly qualified, or who acts in an improper manner. Scorning or belittling our teachers of only topics that are not unique to tantra, such as compassion or voidness, or who confer upon us only safe direction (refuge), or either pratimoksha or bodhisattva vows, does not technically constitute this first tantric root downfall. Such actions, however, seriously hamper our spiritual progress.
(2) Transgressing the words of an enlightened one
The objects of this action are specifically the contents of an enlightened being's teachings concerning pratimoksha, bodhisattva, or tantric vows - whether that person be the Buddha himself or a later great master. Committing this downfall is not simply to transgress a particular vow from one of these sets, having taken it, but to do so with two additional factors present. These are fully acknowledging that the vow derives from someone who has removed all mental obscuration, and trivializing it by thinking or saying that violating it brings no negative consequences. Trivializing and transgressing either injunctions we know an enlightened being has imparted other than those in any of the three sets of vows we have taken, or advice we do not realize an enlightened being has offered, does not constitute a tantric root downfall. It creates obstacles, however, in our spiritual path.
(3) Because of anger, faulting our vajra brothers or sisters
Vajra brothers and sisters are those who hold tantric vows and have received an empowerment into any Buddha-figure system of any class of tantra from the same tantric master. The empowerments do not need to be received at the same time, nor do they need to be into the same system or class of tantra. This downfall occurs when, knowing full well that certain persons are our vajra brothers or sisters, we taunt or verbally abuse them to their face about faults, shortcomings, failings, mistakes, transgressions, and so on that they may or may not possess or have committed, and they understand what we say. The motivation must be hostility, anger, or hatred. Pointing out the weaknesses of such persons in a kind manner, with the wish to help them overcome them, is not a fault.
(4) Giving up love for sentient beings
Love is the wish for others to be happy and to have the causes for happiness. The downfall is wishing the opposite for any being, even the worst serial murderer - namely, wishing someone to be divested of happiness and its causes. The causes for happiness are fully understanding reality and the karmic laws of behavioral cause and effect. We would at least wish a murderer to gain sufficient realization of these points so that he never repeats his atrocities in future lives, and so eventually experiences happiness. Although it is not a tantric root downfall to ignore someone whom we are capable of helping, it is a downfall to think how wonderful it would be if a particular being were never happy.
(5) Giving up bodhichitta
This is the same as the eighteenth bodhisattva root downfall, and amounts to giving up the aspiring state of bodhichitta by thinking we are incapable of attaining Buddhahood for the sake of all beings. Even without the four binding factors present, such a thought voids us of both bodhisattva and tantric vows.
(6) Deriding our own or others' tenets
This is the same as the sixth bodhisattva root downfall, forsaking the holy Dharma, and refers to proclaiming that any of the Buddhist textual teachings are not Buddha's words. "Others' tenets" refer to the sutras of the shravaka, pratyekabuddha, or bodhisattva (Mahayana) vehicles, while "our own" are the tantras, also within the Mahayana fold.
(7) Disclosing confidential teachings to those who are unripe
Confidential (secret) teachings concern actual specific generation (bskyed-rim) or complete stage (rdzogs-rim) practices for realizing voidness that are not shared in common with less advanced levels of practice. They include details of specific sadhanas and of techniques for actualizing a greatly blissful deep awareness of voidness with clear light mental activity. Those unripe for them are people who have not received the appropriate level of empowerment, whether or not they would have faith in these practices if they knew them. Explaining any of these unshared, confidential procedures in sufficient detail to someone whom we know fully well is unripe so that he or she has enough information to attempt the practice, and this person understands the instructions, constitutes the root downfall. The only exception is when there is a great need for explicit explanation, for example to help dispel misinformation and distorted, antagonistic views about tantra. Explaining general tantra theory in a scholarly manner, not sufficient for practice, is likewise not a root downfall. Nevertheless, it weakens the effectiveness of our tantric practice. There is no fault, however, in disclosing confidential teachings to interested observers during a tantric empowerment.
(8) Reviling or abusing our aggregates
Five aggregates (Skt. skandha), or aggregate factors, constitute each moment of our experience. These five are: (a) forms of physical phenomena such as sights or sounds, (b) feelings of happiness or unhappiness, (c) distinguishing one thing from another (recognition), (d) other mental factors such as love or hatred, and (e) types of consciousness such as visual or mental. In brief, our aggregates include our bodies, minds, and emotions.
[See: Basic Scheme of the Five Aggregates of Experience.]
Normally, these aggregate factors are associated with confusion (zag-bcas) - usually translated as their being "contaminated." With anuttarayoga tantra practice, we remove that confusion about reality and thus totally transform our aggregates. Instead of each moment of experience comprising five factors associated with confusion, each moment eventually becomes a composite of five types of deep awareness that are dissociated from confusion (zag-med ye-shes), and which are the underlying natures of the five aggregates. These are the deep awareness that is like a mirror, of the equality of things, of individuality, of how to accomplish purposes, and of the sphere of reality (Skt. dharmadhatu). Each of the five is represented by a Buddha-figure (yi-dam): Vairochana, and so on, called in the West "the five dhyani-Buddhas."
An anuttarayoga empowerment plants the seeds to accomplish this transformation. During generation stage practice, we cultivate these seeds by imagining our aggregates already to be in their purified forms through visualizing them as their corresponding Buddha-figures. During complete stage practice, we bring these seeds to maturity by engaging our aggregates in special yoga methods to manifest clear light mental activity with which to realize the five types of deep awareness.
The eighth root downfall is either to despise our aggregates, thinking them unfit to undergo this transformation, or purposely to damage them because of hatred or contempt. Practicing tantra does not call for a denial or rejection of the sutra view that regarding the body as clean and in the nature of happiness is a form of incorrect consideration (tshul-min yid-byed). It is quite clear that our bodies naturally get dirty and bring us suffering such as sickness and physical pain. Nevertheless, we recognize in tantra that the human body also has a deeper nature, rendering it fit to be used on many levels along the spiritual path to benefit others more fully. When we are unaware of or do not acknowledge that deeper nature, we hate our bodies, think our minds are no good, and consider our emotions as evil. When we hold such attitudes of low self-esteem or, in addition, abuse our bodies or minds with masochistic behavior, unnecessarily dangerous or punishing life styles, or by polluting them with recreational or narcotic drugs, we commit this tantric root downfall.
(9) Rejecting voidness
Voidness (emptiness) here refers either to the general teaching of The Sutras on Far-Reaching Discriminating Awareness (Skt. Prajnaparamita Sutras) that all phenomena, not only persons, are devoid of impossible modes of existence, or to the specifically Mahayana teachings of the Chittamatra or any of the Madhyamaka schools concerning phenomena being devoid of a particular impossible way of existing. To reject such teachings means to doubt, disbelieve, or spurn them. No matter which Mahayana tenet system we hold while practicing tantra, we need total confidence in its teachings on voidness. Otherwise, if we reject voidness during the course of our practice, or attempt any procedure outside of its context, we may believe, for example, that our visualizations are concretely real. Such misconceptions only perpetuate the sufferings of samsara and may even lead to a mental imbalance. It may be necessary, along the way, to upgrade our tenet systems from Chittamatra to Madhyamaka - or, within Madhyamaka, from Svatantrika to Prasangika - and, in the process, refute the voidness teachings of our former tenet systems. Discarding a less sophisticated explanation, however, does not mean leaving ourselves without a correct view of the voidness of all phenomena that is appropriate to our levels of understanding.
(10) Being loving toward malevolent people
Malevolent people are those who despise our personal teachers, spiritual masters in general, or the Buddhas, Dharma, or the Sangha, or who, in addition, cause harm or damage to any of them. Although it is inappropriate to forsake the wish for such persons to be happy and have the causes for happiness, we commit a root downfall by acting or speaking lovingly toward them. Such action includes being friendly with them, supporting them by buying goods they produce, books that they write, and so on. If we are motivated purely by love and compassion, and possess the means to stop their destructive behavior and transfer them to a more positive state, we would certainly try to do so, even if it means resorting to forceful methods. If we lack these qualifications, however, we incur no fault in simply boycotting such persons.
(11) Not meditating on voidness continually
As with the ninth tantric root downfall, voidness can be understood according to either the Chittamatra or Madhyamaka systems. Once we gain an understanding of such a view, it is a root downfall to let more than a day and night pass without meditating on it. The usual custom is to meditate on voidness at least three times during the course of each day and three times each night. We need to continue such practice until we have rid ourselves of all obstacles preventing omniscience (shes-sgrib) - at which point we remain directly mindful of voidness at all times. If we place a limit and think we have meditated enough on voidness before reaching this goal, we can never attain it.
(12) Deterring those with faith
This refers to purposely discouraging people from a particular tantric practice in which they have faith and for which they are fit vessels, with proper empowerment and so forth. If we cause their wish to engage in this practice to end, this root downfall is complete. If they are not yet ready for such practice, however, there is no fault in outlining in a realistic manner what they must master first, even if it might seem daunting. Engaging others like this, taking them and their interests seriously rather than belittling them as incapable, actually boosts their self-confidence to forge ahead.
(13) Not relying properly on the substances that bond us closely to tantric practice (dam-rdzas)
The practice of anuttarayoga tantra includes participating in periodic offering ceremonies known as tsog pujas. They involve tasting specially consecrated alcohol and meat. These substances symbolize the aggregates, bodily elements and, in Kalachakra, the energy-winds - ordinarily disturbing factors that have a nature of being able to confer deep awareness when dissociated from confusion and used for the path. The root downfall is to consider such substances nauseating, to refuse them on the grounds of being a teetotaler or a vegetarian, or alternatively, to take them in large quantities with gusto and attachment.
If we are ex-alcoholics and if there is the danger that tasting even a drop of alcohol might bring about a return to alcoholism, we may imagine merely tasting the alcohol when at a tsog with others. When doing so, we would merely go through the gestures of tasting the alcohol, but without actually tasting it. When offering tsog at home, we may substitute tea or juice for the alcohol.
(14) Deriding women
The aim of anuttarayoga tantra is to access and harness clear light mental activity to apprehend voidness so as to overcome as quickly as possible confusion and its instincts - the principal factors preventing liberation, omniscience, and the full ability to benefit others. A blissful state of awareness is extremely conducive for reaching clear light mental activity since it draws us into ever deeper, more intense and refined levels of consciousness and energy. Moreover, when blissful awareness reaches the clear light level and focuses on voidness with full understanding, it becomes the most powerful tool for clearing away the instincts of confusion.
During the process of gaining absorbed concentration, we experience increasingly blissful awareness as a result of ridding our minds of dullness and agitation. The same thing happens as we gain ever deeper understanding and realization of voidness, as a result of ridding our minds of disturbing emotions and attitudes. Combining the two, we experience increasingly intense and refined levels of bliss as we gain ever stronger concentration on ever deeper understandings of voidness.
In anuttarayoga tantra, men enhance the bliss of their concentrated awareness of voidness even further by relying on women. This practice involves relying on either actual women as a seal of behavior (las-kyi phyag-rgya, Skt. karmamudra) visualized as female Buddha-figures so as to avoid confusion, or, for those of more refined faculties, merely visualized ones alone as a seal of deep awareness (ye-shes phyag-rgya, Skt. jnanamudra). Women enhance their bliss through men in a similar fashion by relying on the fact of their being a woman. Therefore, it is a tantric root downfall to belittle, deride, ridicule, or consider as inferior a specific woman, women in general, or a female Buddha-figure. When we voice low opinion and contempt directly to a woman, with the intention to deride womanhood, and she understands what we say, we complete this root downfall. Although it is improper to deride men, doing so is not a tantric root downfall.
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Thanks for sharing Big Uncle....
a little off this topic but I cannot help but notice this particular Bodhisattva's vow.... it actually sounds like those who are anti-shugden are most likely thinking that they are practicing this pure vow.... at the same time it is also apt for us to do the same skillfully during this dark time surrounding the controversy:
(10) Being loving toward malevolent people
Malevolent people are those who despise our personal teachers, spiritual masters in general, or the Buddhas, Dharma, or the Sangha, or who, in addition, cause harm or damage to any of them. Although it is inappropriate to forsake the wish for such persons to be happy and have the causes for happiness, we commit a root downfall by acting or speaking lovingly toward them. Such action includes being friendly with them, supporting them by buying goods they produce, books that they write, and so on. If we are motivated purely by love and compassion, and possess the means to stop their destructive behavior and transfer them to a more positive state, we would certainly try to do so, even if it means resorting to forceful methods. If we lack these qualifications, however, we incur no fault in simply boycotting such persons.
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What a waste if the Vajrayogini lineage from Pabongkha is cut short in order to be politically correct for the Dalai Lama. But most Gelug lamas got their transmission from Pabongkha, Trijang and Zong Dorjechang at the very least, so in order to be a 'follower' of the Dalai Lama and get Vajrayogini, one has to not be a Gelug because if they're Gelug, they're 'tainted' and the Dalai Lama is Gelug. Isnt it kinda messed up in a way? How can one remove Pabongkha Rinpoche which is the heart of the Gelug lineage? this does not make sense at all. I just hope that the ban is lifted so that Vajrayogini's practice may have power again, directly from Pabongkha Rinpoche's blessings.
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what a beautiful post! This chart is fascinating. I find it very interesting and fascinating that in Buddhism we can trace every teaching we receive right back to the original source, the Buddhas themselves. Thank you for sharing this.
when we consider this in the context of Dorje Shugden, it becomes all the more important. How can we praise and be excited about the lineage of Vajrayogini but then dismiss the practice and lineage of Dorje Shugden, when it has passed through many of these same Lamas? How can it be that the lineage of Vajrayogini, as practiced and taught by these lamas is perfect but their protector practice is tainted and mistaken? This becomes even more of a conundrum when we consider that many of these lamas practiced and promoted Dorje Shugden as much as they did Vajrayogini. It wasn't just a minor practice.
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what a beautiful post! This chart is fascinating. I find it very interesting and fascinating that in Buddhism we can trace every teaching we receive right back to the original source, the Buddhas themselves. Thank you for sharing this.
when we consider this in the context of Dorje Shugden, it becomes all the more important. How can we praise and be excited about the lineage of Vajrayogini but then dismiss the practice and lineage of Dorje Shugden, when it has passed through many of these same Lamas? How can it be that the lineage of Vajrayogini, as practiced and taught by these lamas is perfect but their protector practice is tainted and mistaken? This becomes even more of a conundrum when we consider that many of these lamas practiced and promoted Dorje Shugden as much as they did Vajrayogini. It wasn't just a minor practice.
All of the teachings we have today can be traced back to Shakyamuni as the source. This is important as teachings that are not Buddha Shakyamuni's teachings may lead us astray. His teachings are passed down from teacher to disciple, who then become teachers themselves and then pass it on to their disciples. And if one of the teachers is 'wrong' for practising Dorje Shugden, then that teacher's teachings must be 'wrong' also even though that teacher unmistakeably has attainments and is extremely beneficial to many. So how can that be logical at all?