Author Topic: The Vajrayogini Transmission Lineage originating from Naropa and unbroken!  (Read 26795 times)


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What a beautiful post. Thank you very much. It is important we pray to our lineage lamas daily. TK

Tenzin K

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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.



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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.”

hope rainbow

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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).

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.

negra orquida

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Re: The Vajrayogini Transmission Lineage originating from Naropa and unbroken!
« Reply #10 on: January 31, 2012, 04:28:14 PM »
Check out this song/meditation from Buddha, 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.

hope rainbow

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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. 

Tenzin Malgyur

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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.