Painting of Vajrayoginī

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Vajrayoginī (Sanskrit: Vajrayoginī; Tibetan: 'རྡོ་རྗེ་རྣལ་འབྱོར་མ་', Dorje Naljorma Wylie: Rdo rje rnal ’byor ma; Mongolian: Огторгуйд Одогч, Нархажид, Chinese: 瑜伽空行母 Yújiā kōngxíngmǔ) is the Vajra yoginī, literally 'the diamond female yogi'. She is a Highest Yoga Tantra Yidam (Skt. Iṣṭha-deva(tā)), and her practice includes methods for preventing ordinary death, intermediate state (bardo) and rebirth (by transforming them into paths to enlightenment), and for transforming all mundane daily experiences into higher spiritual paths.^[1] Vajrayoginī is a generic female yidam and although she is sometimes visualized as simply Vajrayoginī, in a collection of her sādhanas she is visualized in an alternate form in over two thirds of the practices.^[2] Her other forms include Vajravārāhī (Tibetan: Dorje Pakmo, Wylie: rdo-rje phag-mo; English: the Vajra Sow) and Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini, Sanskrit; Tibetan:Troma Nagmo; Wylie:khros ma nag mo; English: 'the Wrathful Lady' or 'the Fierce Black One' ).^[3][4] Vajrayoginī is a ḍākiṇī and a Vajrayāna Buddhist meditation deity. As such she is considered to be a female Buddha.

Vajrayoginī is often described with the epithet sarva-buddha-dakinī, meaning 'the ḍākiṇī who is the Essence of all Buddhas'.^[5] Vajrayogini's sādhana, or practice, originated in India between the tenth and twelfth centuries. It evolved from the Chakrasaṃvara sādhana, where Vajrayoginī appears as his yab-yum consort,^[6][7] to become a stand-alone practice of anuttarayoga tantra in its own right.^[8] The practice of Vajrayoginī belongs to the Mother Tantra (Tibetan: ma-rgyud) class of anuttarayoga tantra, along with other tantras such as Heruka Chakrasaṃvara and Hevajra.

According to scholar Miranda Shaw, Vajrayoginī is "inarguably the supreme deity of the Tantric pantheon. No male Buddha, including her divine consort, Heruka Chakrasaṃvara, approaches her in metaphysical or practical import."^[9] A number of lamas and other contemporary scholars do in fact argue otherwise, as Vajradhāra is widely considered the supreme deity of the Tantric pantheon,^{[10][11][12][13]} but the importance of Vajrayoginī is agreed upon.

Origin and Lineage[link]

Vajrayāna Buddhism teaches that the two stages of the practice of Vajrayoginī (generation stage and completion stage) were originally taught by Buddha Vajradhāra. He manifested in the form of Heruka to expound the Root Tantra of Chakrasaṃvara, and it was in this tantra that he explained the practice of Vajrayoginī. All the many lineages of instructions on Vajrayoginī can be traced back to this original revelation. Of these lineages, there are three that are most commonly practiced: the Narokhachö lineage, which was transmitted from Vajrayoginī to Nāropa; the Maitrikhachö lineage, which was transmitted from Vajrayoginī to Maitripa; and the Indrakhachö lineage, which was transmitted from Vajrayoginī to Indrabodhi.^[14]

Iconography[link]

Vajravārāhī, with a sow's head on the side

Vajrayoginī is visualized as the translucent, deep red form of a 16 year old female with the third eye of wisdom set vertically on her forehead. Vajrayoginī is generally depicted with the traditional accoutrements of a ḍākiṇī including a cleaver (Tib. drigug, Skt. kartṛī) marked with a vajra in her right hand and a kapala (skull cup) in her left hand which is filled with blood that she partakes of with her upturned mouth. Her consort Chakrasaṃvara is often symbolically depicted as a khaṭvāṇga on Vajrayoginī's left shoulder, when she is in 'solitary hero' form. Vajrayoginī's khatvanga is marked with a vajra and from it hang a damaru drum, a bell, and a triple banner. Her extended right leg treads on the chest of red Kālarātri, while her bent left leg treads on the forehead of black Bhairava, bending his head backward and pressing it into his back at the level of his heart. Her head is adorned with a crown of five human skulls and she wears a necklace of fifty human skulls. She is depicted as standing in the center of a blazing fire of exalted wisdom.

Each aspect of Vajrayoginī's form and mandala is designed to convey a spiritual meaning. For example, her brilliant red-colored body symbolizes the blazing of her inner fire (Tib. tummo). Her single face symbolizes that she has realized that all phenomena are of one nature in emptiness. Her two arms symbolize her realization of the two truths. Her three eyes symbolize her ability to see everything in the past, present and future. She looks upward toward the Pure Dākiṇī Land (Skt. Kechara), demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments. The curved drigug knife in her right hand shows her power to cut the continuum of the delusions and obstacles of her followers and of all living beings. Drinking the nectar of blood from the kapala in her left hand symbolizes her experience of the clear light of bliss.^[15]

In her form as Vajravārāhī, when she is known as 'the Vajra Sow' she is often pictured with a sow's head on the side of her own as an ornament and in one form has the head of a sow herself. Vajrayoginī is often associated with triumph over ignorance, the pig being associated with ignorance in Buddhism. This sow head relates to the origins of Vajravārāhī from the Hindu sow-faced goddess Vārāhī.^[16]

The severed-headed form of Vajrayoginī is similar to the Indian goddess Chinnamasta who is recognized by both Hindus and Buddhists.^[17]

Practices[link]

Painted 19th century Tibetan maṇḍala of the Nāropa tradition, Vajrayoginī stands in the center of two crossed red triangles, Rubin Museum of Art

Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a maṇḍala that is visualized by the practitioner according to a sādhana describing the practice of the particular tantra. There are several collections containing sādhanas associated with Vajrayoginī including one collection, the Guhyasamayasādhanamālā, containing only Vajrayoginī sādhanas and comprising forty-six works by various authors.

The yidam that a meditator identifies with when practicing the Six Yogas of Nāropa is Vajrayoginī and she is an important deity for tantric initiation, especially for new initiates as Vajrayoginī's practice is said to be well-suited to those with strong desirous attachment, and to those living in the current "degenerate age". As Vajravārāhī, her consort is Chakrasaṃvara (Tib. Khorlo Demchog), who is often depicted symbolically as a khaṭvāṇga on her left shoulder. In this form she is also the consort of Jinasagara (Tib. Gyalwa Gyatso), the red Avalokiteśvara (Tib. Chenrezig).

Vajrayoginī is a key figure in the advanced Tibetan Buddhist practice of Chöd, where she appears in her Kālikā (Tibetan: Khros ma nag mo) or Vajravārāhī (Tibetan:rDo rje phag mo) forms.

Vajrayoginī also appears in versions of Guru yoga in the Kagyu school of Tibetan Buddhism. In one popular system the practitioner worships their guru in the form of Milarepa, whilst visualizing themself as Vajrayoginī.^[18]

The purpose of visualizing Vajrayoginī is to gain realizations of generation stage tantra, in which the practitioner mentally visualises themself as their yidam or meditational deity and their surroundings as the Deity's maṇḍala. The purpose of generation stage is to overcome so-called ordinary appearances and ordinary conceptions, which are said in Vajrayana Buddhism to be the obstructions to liberation (Skt. nirvāṇa) and enlightenment.^[19]

According to most commentaries associated with the deity, the practices of Vajrayoginī are relatively easy compared to those of other Highest Yoga Tantra yidams and particularly suited to practitioners in modern times:

The instructions on the practice of Vajrayoginī contain concise and clearly presented meditations that are relatively easy to practice. The mantra is short and easy to recite, and the visualizations of the maṇḍala, the Deity, and the body maṇḍala 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 Vajrayoginī 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 Vajrayoginī – the more times degenerate, the more easily practitioners can receive their blessings.^[20]

Emanations[link]

The female tulku who was the abbess of Samding monastery, on the shores of the Yamdrok Tso Lake, near Gyantse, Tibet was traditionally a nirmāṇakāya emanation of Vajravārāhī (Tibetan: Dorje Phagmo).^[21] The lineage started in 15th century with the princess of Gungthang, Chokyi Dronma (Wylie: Chos-kyi sgron-me)(1422–1455).^[22] She became known as Samding Dorje Pagmo (Wylie:bSam-lding rDo-rje phag-mo) and began a line of female tulkus, reincarnate lamas. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her Dorje Pamo in his book.^[23][24] The current incarnation, the 12th of this line,^[25] resides in Lhasa.^[26] where she is known as Female Living Buddha Dorje Palma by the Chinese.^[27]

See also[link]

References[link]

Further reading[link]

• English, Elizabeth (2002). Vajrayogini: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications. ISBN 0-86171-329-X
• Tharchin, Sermey Khensur Lobsang (1997). Sublime Path to Kechara Paradise. Mahayana Sutra and Tantra Press. ISBN 0-918753-13-9
• Gyatso, Geshe Kelsang Gyatso (1991). Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. Tharpa Publications. ISBN 0-948006-18-8
• Gyatso, Geshe Kelsang (1997). Essence of Vajrayana: The Highest Yoga Tantra Practice of Heruka Body Mandala. Tharpa Publications. ISBN 978-0-948006-48-7
• Diemberger, Hildegard (2007): When a Woman Becomes a Religious Dynasty - The Samding Dorje Phagmo of Tibet, Columbia University Press, 2007, ISBN 0-231-14320-6, EAN 9780231143202
• : Vajrayogini The Trauma Goddess
• http://www.sacred-texts.com/bud/btg/btg41.htm Name and Form - from Sacred Texts Buddhism

External links[link]

• Vajrayogini: Buddhist Tantric Practice Support
• New Kadampa Tradition Practices of Heruka and Vajrayogini
• Vajravarahi entry on Yoniversum.nl
• Red Vajravarahi on himalayanart.org
• Vajravarahi Mandala on asianart.com
• Desire and Devotion: Exhibit on Asian Art - Vajravarahi with Retinue
• Extract: When a Woman Becomes a Religious Dynasty - The Samding Dorje Phagmo of Tibet

v t e Tibetan Buddhism Traditions: Vajrayana Bön Nyingma Kagyu Gelug Sakya Jonang Kadampa Rimé Chöd Key figures: Padmasambhava Dalai Lama Panchen Lama Karmapa Lama Sakya Trizin Je Tsongkhapa Trisong Detsen Milarepa Thang Tong Gyalpo Shabkar Tsodruk Rangdrol Sakya Pandita Chogyal Phagpa Vairotsana Padampa Sangye Drukpa Kunley Chogyal Namkhai Norbu Godrakpa Gorampa Sonam Sengye Dudjom Rinpoche Shamarpa Dilgo Khyentse Jamgon Kongtrul Jamyang Khyentse Wangpo Jamyang Khyentse Chokyi Lodro Dolpopa Longchenpa Jigme Lingpa Patrul Rinpoche Gampopa Marpa Chögyam Trungpa Penor Rinpoche Ratna Lingpa Chagdud Tulku Rinpoche Chokyi Nyima Rinpoche Dzongsar Jamyang Khyentse Rinpoche Shakya Shri Thinley Norbu Chogye Trichen Tenzin Osel Tulku Urgyen Rinpoche Taranatha Mikyo Dorje Minling Terton Rendawa Rongtong Shenrab Kunrig Chokgyur Lingpa Pema Lingpa Tai Situpa Lama Yeshe Mipham Rinpoche Tenzin Palmo Shakya Chogden Tenzin Wangyal Rinpoche Tsele Natsok Rangdrol Ganden Tripa Lama Jampa Thaye Rangjung Dorje Lama Zopa Rinpoche Nyoshul Khenpo Tarthang Tulku Dodrupchen Rinpoche Lama Anagarika Govinda Alexandra David-Neel Vimalamitra Atisha Ngorchen Kunga Zangpo Tsang Nyon Heruka Go Lotsawa Shonnu Pal Sogyal Rinpoche Beru Khyentse Rinpoche Alexander Berzin (scholar) Chatral Rinpoche Dezhung Rinpoche Tulku Thondup Traleg Rinpoche Akong Rinpoche Khenpo Abbey Rinpoche Kangyur Rinpoche Dudjom Yangsi Dzigar Kongtrul Orgyen Tobgyal Kathok Ontrul Rinpoche Zurmang Tenpa Rinpoche Adzom Drukpa Yudra Nyingpo Ratna Vajra Sakya Gyana Vajra Sakya Dzogchen Ponlop Rinpoche Dawa Chodrak Rinpoche Kalu Rinpoche Steven Seagal Tenga Rinpoche Khenpo Tsultrim Gyamtso Rinpoche Thrangu Rinpoche Chetsang Rinpoche John Myrdhin Reynolds Trijang Rinpoche Pabongka Rinpoche Reting Rinpoche Zong Rinpoche Ling Rinpoche Khandro Rinpoche Trulshik Rinpoche Karma Thinley Rinpoche Khamtrul Rinpoche Gyalwa Drukpa Luding Khenchen Rinpoche Rechungpa Phagmo Drupa Arija Rinpoche Monasteries: Jokhang Temple Ganden Monastery Sera Monastery Ramoche Temple Sanga Monastery Zhefeng Temple Drepung Monastery Tashilhunpo Dzongsar Monastery Sakya Monastery Key Concepts: Ngöndro Dzogchen Mahamudra Kalacakra Lama Tulku Terton Terma Rinpoche Ngagpa Lhasa Thangka Shambhala Chorten Yidam

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Part of a series on Tibetan Buddhism
History
Timeline · Related-topics
Schools
Nyingma · Kagyu · Sakya · Gelug · Bön · Jonang
Key concepts
Three marks of existence · Skandha · Cosmology · Saṃsāra · Rebirth · Bodhisattva · Dharma · Dependent origination · Karma
Major figures
Gautama Buddha · Padmasambhava · Je Tsongkhapa · Dalai Lama · Panchen Lama · Lama · Karmapa Lama · Rinpoche · Geshe · Terton · Tulku
Practices and attainment
Buddhahood · Avalokiteśvara · Four stages of enlightenment · Tantric yoga · Paramitas · Meditation · Laity
Major monasteries
Changzhug · Drepung · Dzogchen · Ganden · Jokhang · Kumbum  · Labrang · Mindroling · Namgyal · Narthang · Nechung · Pabonka · Palcho · Ralung · Ramoche · Sakya · Sanga · Sera · Shalu · Tashilhunpo · Tsurphu · Yerpa
Major festivals
Chotrul Duchen · Dajyur · Losar · Monlam · Sho Dun
Texts
Kangyur · Tengyur · Tibetan canon · Mahayana sutras · Nyingma Gyubum
Art
Sand mandala · Thangka · Ashtamangala · Tree of physiology
Outline  · Comparative studies  · Culture  · List of topics  · Portal
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Tsem Tulku Rinpoche (born October 24, 1965) is a tulku, a reincarnate lama of the Gelug school of Tibetan Buddhism, and the founder and spiritual guide of the Kechara House Buddhist Association in Malaysia.

Tulku lineage[link]

Tsem Tulku is the third in the line of tulkus associated with Ganden Monastery's Shartse college and the Gyuto tantric college. His predecessors were Gedun Nyedrak,^{[2][unreliable source?]} a Khampa who served as Ganden Shartse's 72nd abbot; and Kentrul Thubten Lamsang,^[3] from Drikung, who died in Phari during the 1950s. Since the former came from a family which owed ties of fealty to Tsem Monastery, which housed a tooth of Tsongkhapa as a holy relic (tsem being the honorific Tibetan word for "tooth"), the name "Tsem" came to be applied to the tulku lineage; hence Tsem Tulku's appellation.^[4] ("Rinpoche" is an honorific meaning "precious," which is customarily affixed to the names of lamas.)

Biography[link]

This section relies on references to primary sources or sources affiliated with the subject, rather than references from independent authors and third-party publications. Please add citations from reliable sources. (August 2010)

Tsem Tulku was born in Taipei, Taiwan to Dewa Nimbo, an Old Torghut Mongolian woman whom Tsem Tulku describes as a "princess" (she was the grand-daughter of Prince Palta, a Xinjiang government official during the Qing and Nationalist periods; and the daughter of Mingyur Wang, briefly a member of the ROC National Assembly); and Lobsang Gyatso, a Tibetan from Ngawa with ties to the Tibetan exile government who, after fleeing to Taiwan, ran a school for Tibetan refugee children. According to Tsem Tulku's website,

Rinpoche’s father and mother became romantically involved, however, his mother was unaware that his father already had a wife and children in Tibet. Rinpoche’s parents separated even before he was born and the shame of having an illegitimate child was too great for his mother, who gave Rinpoche away immediately after his birth.^[5]

The future Tsem Tulku spent his first seven years in Taipei, living under the care of a foster family.^[6] His Chinese (and presumably original) name was 葛宜山 (Gě Yíshān).

Note: Rinpoche gives his Mongolian name as Iska Minh, affecting the title of "prince." In the United States, he was known as Burcha Bugayeff, while his ordination name is Tenzin Sopa.

In 1972 his mother's family arranged for him to be adopted by a Kalmyk family in Howell, New Jersey, where the U.S. government had resettled a number of Kalmyk refugees. His adoptive parents (whom he was led to believe were his birth parents) were Dana and Boris Bugayeff.^[7] Tsem Tulku remembers the couple as controlling and abusive,^[8][9] and reports that he attempted several times to commit suicide, and several times to run away from home.

Tsem Tulku recalls having been attracted to Buddhist deities from an early age. He drew amulets featuring them and at one point, imagined "a red lady" (Vajrayogini) with the power to "take us from this world fast!" Despite his adoptive family's disapproval of his involvement in religion, he gravitated towards Rashi Gempil Ling, a nearby Mongolian Buddhist temple where Khensur Lobsang Tarchin resided. He received his first tantric empowerments (into the mantra Om Mani Padme Hum and the "Eight Verses of Mind Transformation") during a 1979 visit of the Dalai Lama.^[10]

In 1981, at the age of 16, he ran away from home for the final time after an argument with his father. His website reports:

With just US$50 in his pocket, Rinpoche left New Jersey for good, walking out to the highway and hitchhiking all the way across America to L.A., California. The journey was long and difficult; he lived on the streets and had to deal with being beaten, guns, physical abuse and offers of porn and prostitution.^[11]

In Los Angeles, he worked several jobs (including McDonalds and Fotomat);^[12] earned a GED while attending Mark Keppel High School in 1983;^[11] and lived in Thubten Dargye Ling, a Gelugpa dharma center. For six months he served as a personal assistant to visiting lama Zong Rinpoche, who became his Root Guru.^[13] At this time he received the Yamantaka initiation, which he describes as "critical" for other teachings he would later receive.^[14] At the same time he attempted to find work as an actor. He was an extra in the 1983 Stephen King / John Carpenter film Christine, and was apparently sought for a role in the 1986 Eddie Murphy vehicle, The Golden Child.^[15]

Zong Rinpoche urged him to become a monk, come to India, and stay with him at Zong Ladrang (in Ganden Monastery).^[13] The future Tsem Tulku promised to do so. Although Zong Rinpoche died soon after, in 1984,^[16] he kept his promise, and in 1987 received monastic vows from the Dalai Lama. For the next nine years (1988–1997) he studied at Ganden Shartse (in Mundgod, Karnataka), under Kensur Jampa Yeshe Rinpoche and Lati Rinpoche, while living in a small room in Zong Ladrang. Tsem Tulku remembers this as a time of poor health and financial hardship.^[17][18]

In 1992, on the instructions of his gurus, Tsem Tulku embarked upon a fund-raising tour to Malaysia.^[19] The trip was a success, and a number of Malaysian Chinese Buddhists requested his return. Accordingly, Tsem Tulku Rinpoche left India and settled in Kuala Lumpur.

In 1999 he and a local sponsor, Dato' Eric Tan, opened "Kechara Paradise," a store (now a small chain) selling dharma items. ("Kechara" is the name of the Pure Land of Vajrayogini.) Rinpoche would give teachings there, or in people's homes. By 2002 his disciples were meeting on rented premises ("Tara House" in Kelana Jaya). In 2004 the first permanent dharma center, "Kechara House," opened. In 2006 Tsem Tulku created a "Liaisons Council" to head what was becoming a network of centers, shops, and activities, all with "Kechara" as part of their names. (See below for a description of these.) ^[20][21]

Kechara House Buddhist Association[link]

Kechara House Buddhist Association (KHBA), formally registered in 2001, is led by a "Liaisons Council" consisting of (presently) 21 Liaisons, 6 of whom double as the KHBA's Board of Directors.^[22] New Liaisons are voted in by existing Liaisons. The structure was apparently modeled after that of Ganden Monastery.^[23][24] The Liaisons Council supervises thirteen departments,^[25][26] whose heads may or may not simultaneously serve as Liaisons.^[27]

As of 2010, some 95 people work for the organization in some capacity (often on a volunteer basis).^[28] The Kechara group seems to have several hundred active members, and a less-committed following of perhaps a thousand or so. Except for a few Westerners, nearly all participants are Malaysian Chinese. (To proselytize Muslim Malays would be illegal under Malaysian law; see Religious freedom in Malaysia.)

Spiritual practice[link]

Tsem Tulku particularly emphasizes the practices of guru devotion to Tsongkhapa (traditionally credited with having founded the Gelugpa order);^[29] propitiation of Setrap Chen (the dharma protector associated with Ganden Shartse);^[30] and the highest yoga tantra of Vajrayogini (which he considers the most suitable highest yoga tantra for modern laypeople for its relative simplicity and erotic imagery, modern society being highly sexualized). He often recommends the study, recitation, and practice of Lojong texts such as the "Eight Verses of Thought Transformation", the Wheel of Sharp Weapons, ^[31] and Tsongkhapa's "Twenty-Seven Verses on Mind Training." ^[32]

Tsem Tulku is a strong supporter of vegetarianism and Animal Rescue (or release). (He owns a number of pets, who are often mentioned on his blog.)

Teaching style[link]

Tsem Tulku's personal style is difficult to describe objectively, yet is crucial to any understanding of his influence. He cuts a flamboyant figure, calling himself "the Neon Lama."^[33] He is an active blogger and user of Facebook and Twitter. His numerous YouTube postings include, for example, his imitation of "a Baptist evangelist" (in which the expressions "Halle-Buddha-Jah" and "matchy-matchy-poo" come up)^[34] and a running commentary on the 1962 film What Ever Happened to Baby Jane?.^[35] He reports a deep interest in UFO's ^[36] and other "unsolved mysteries." Despite being a monk, he does not normally wear robes outside of religious settings (on the advice of his gurus).

He does not give any initiations, not even as blessings to normal laity.^[37]

Writings[link]

Tsem Tulku is the author of Gurus for Hire: Enlightenment for Sale (Kuala Lumpur: Kechara, 2007), which combines autobiography with spiritual commentary. It discusses "the precarious, often tricky Guru-disciple relationship" and "all the political games that are played behind closed temple doors." He also wrote Compassion Conquers All: Teachings on the Eight Verses of Mind Transformation (Kechara, 2007), a textual commentary.

Several books have been compiled from Tsem Tulku's teachings. These include Why I Make Myself Unhappy (Kechara, 2005), Faces of Enlightenment (Kechara, 2006), and Peace: A Compilation of Short Teachings (Kechara, 2009). If Not Now, When? (Kechara, 2008) is a coffee-table book of quotations.

A number of Tsem Tulku's dharma talks are available for sale as DVDs, or free through various forms of electronic media (see links elsewhere in this article).

Several of Tsem Tulku's disciples have published spiritual memoirs. These include Jamie Khoo's Call Me Paris (Kechara, 2010) and David Lai's There's No Way But Up (Kechara, 2010).

See also[link]

• List of Rinpoches

References[link]