Difference between revisions of "Vajrayogini Explained"
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| − | [[Vajrayoginī]] ([[Sanskrit]] : italic=yes|[[Vajrayoginī]];, [[Dorjé Neljorma]]; Mongolian: [[Огторгуйд Одогч]], [[Нархажид]],) is a [[Tantric]] [[Buddhist]] [[female Buddha]] and a . | + | [[Vajrayoginī]] ([[Sanskrit]] : italic=yes|[[Vajrayoginī]];, [[Dorjé Neljorma]]; {{Wiki|Mongolian}}: [[Огторгуйд Одогч]], [[Нархажид]],) is a [[Tantric]] [[Buddhist]] [[female Buddha]] and a . |
| − | [[Vajrayoginī's]] essence is "great passion" ([[maharaga]]), a transcendent passion that is free of selfishness and illusion, and intensely works for the well-being of others and for the destruction of ego clinging. | + | [[Vajrayoginī's]] [[essence]] is "great [[passion]]" ([[maharaga]]), a [[transcendent]] [[passion]] that is free of [[selfishness]] and [[illusion]], and intensely works for the well-being of others and for the destruction of [[ego]] [[clinging]]. |
| − | She is seen as being ideally suited for people with strong passions because she provides the way to transform them into enlightened virtues.[1] | + | She is seen as being ideally suited for [[people]] with strong [[passions]] because she provides the way to [[transform]] them into [[enlightened]] [[virtues]].[1] |
| − | She is an [[Anuttarayoga Tantra]] [[iṣṭadevatā]] ([[meditation deity]]) 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.[2] | + | She is an [[Anuttarayoga Tantra]] [[iṣṭadevatā]] ([[meditation deity]]) 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]].[2] |
Practices associated with her are [[Chöd]] and the [[Six Yogas of Naropa]]. | Practices associated with her are [[Chöd]] and the [[Six Yogas of Naropa]]. | ||
| − | [[Vajrayoginī]] is often described with the epithet [[sarvabuddhaḍākiṇī]], meaning "the who is the Essence of all Buddhas".[3] | + | [[Vajrayoginī]] is often described with the [[epithet]] [[sarvabuddhaḍākiṇī]], meaning "the who is the [[Essence of all Buddhas]]".[3] |
| − | According to scholar Miranda Shaw, [[Vajrayoginī]] is "inarguably the supreme deity of the Tantric pantheon. No male Buddha, including her divine consort, [[Heruka-Cakrasaṃvara]], approaches her in metaphysical or practical import."[4] | + | According to [[scholar]] [[Miranda Shaw]], [[Vajrayoginī]] is "inarguably the [[supreme deity of the Tantric pantheon]]. No {{Wiki|male}} [[Buddha]], [[including]] her [[divine]] [[consort]], [[Heruka-Cakrasaṃvara]], approaches her in [[metaphysical]] or {{Wiki|practical}} import."[4] |
| − | ==Origin and lineage== | + | ==Origin and [[lineage]]== |
| − | [[Vajrayogini's sādhanā]] originated in [[India]] between the tenth and twelfth centuries. It evolved from the, where Vajrayoginī appears as his Yab-Yum consort,[5] [6] to become a stand-alone practice of Anuttarayoga Tantra in its own right.[7] | + | [[Vajrayogini's sādhanā]] originated in [[India]] between the tenth and twelfth centuries. It evolved from the, where [[Vajrayoginī]] appears as his [[Yab-Yum]] [[consort]],[5] [6] to become a stand-alone [[practice of Anuttarayoga Tantra]] in its [[own]] right.[7] |
The [[practice of Vajrayoginī]] belongs to the [[Mother Tantra class]] of [[Anuttarayoga Tantras]] along with other [[tantras]] such as the [[Cakrasaṃvara]] and [[Hevajra Tantras]]. | The [[practice of Vajrayoginī]] belongs to the [[Mother Tantra class]] of [[Anuttarayoga Tantras]] along with other [[tantras]] such as the [[Cakrasaṃvara]] and [[Hevajra Tantras]]. | ||
| − | [[Vajrayana teaches]] that the two stages of the practice of Vajrayoginī (generation stage and completion stage) were originally taught by Vajradhara. 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. | + | [[Vajrayana teaches]] that the two stages of the practice of [[Vajrayoginī]] ([[generation stage]] and [[completion stage]]) were originally [[taught]] by [[Vajradhara]]. 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 Naropa; the Maitrikhachö lineage, which was transmitted from Vajrayoginī to Maitripa; and the Indrakhachö lineage, which was transmitted from Vajrayoginī to Indrabodhi.[8] | + | 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 [[Naropa]]; the [[Maitrikhachö lineage]], which was transmitted from [[Vajrayoginī]] to [[Maitripa]]; and the [[Indrakhachö lineage]], which was transmitted from [[Vajrayoginī]] to [[Indrabodhi]].[8] |
| − | ==Iconography== | + | ==[[Iconography]]== |
| − | 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 and unbound flowing hair. Vajrayoginī is generally depicted with the traditional accoutrements of a, including a driguk (a vajra-handled flaying knife,) in her right hand and a kapala filled with blood in her left hand that she drinks from with upturned mouth. | + | [[Vajrayoginī]] is [[visualized]] as the [[translucent]], deep [[red]] [[form]] of a 16-year-old {{Wiki|female}} with the [[third eye]] of [[wisdom]] set vertically on her {{Wiki|forehead}} and unbound flowing [[hair]]. [[Vajrayoginī]] is generally depicted with the [[traditional]] accoutrements of a, [[including]] a driguk (a vajra-handled [[flaying knife]],) in her right hand and a [[kapala]] filled with {{Wiki|blood}} in her left hand that she drinks from with upturned {{Wiki|mouth}}. |
| − | Her consort is often symbolically depicted as a on Vajrayoginī's left shoulder, when she is in "solitary hero" form. Vajrayoginī's khaṭvāṅga is marked with a vajra and from it hangs a damaru drum, a bell, and a triple banner. | + | Her [[consort]] is often [[symbolically]] depicted as a on [[Vajrayoginī's]] left shoulder, when she is in "[[solitary hero]]" [[form]]. [[Vajrayoginī's]] [[khaṭvāṅga]] is marked with a [[vajra]] and from it hangs 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 extended right leg treads on the {{Wiki|chest}} of [[red]] [[Kālarātri]], while her bent left leg treads on the {{Wiki|forehead}} of black {{Wiki|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. | + | Her head is adorned with a {{Wiki|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. Her countenance shows both erotic and fierce features, "in the fullness o f bliss, laughing and baring her fangs."[9] | + | She is depicted as [[standing]] in the center of a blazing [[fire]] of [[exalted wisdom]]. Her [[countenance]] shows both {{Wiki|erotic}} and fierce features, "in the fullness o f [[bliss]], laughing and baring her fangs."[9] |
| − | 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 tummo (candali) or "inner fire" of spiritual transformation as well as life force (Shakti), blood of birth and menstrual blood.[10] Her single face symbolizes that she has realized that all phenomena are of one nature in emptiness. | + | 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 [[tummo]] ([[candali]]) or "[[inner fire]]" of [[spiritual]] [[transformation]] as well as [[life force]] ([[Shakti]]), {{Wiki|blood}} of [[birth]] and menstrual {{Wiki|blood}}.[10] 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, demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments. | + | Her two arms [[symbolize]] her [[realization]] of the [[two truths]]. Her three [[eyes]] [[symbolize]] her ability to see everything in the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}. She looks upward toward the [[Pure Dākiṇī Land]], demonstrating her [[attainment]] of outer and inner [[Pure Dākiṇī Land]], and indicating that she leads her followers to these [[attainments]]. |
| − | The curved driguk 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 blood from the kapala in her left hand symbolizes her experience of the clear light of bliss.[11] | + | The curved driguk knife in her right hand shows her power to cut the {{Wiki|continuum}} of the [[delusions]] and [[obstacles]] of her followers and of [[all living beings]]. Drinking the {{Wiki|blood}} from the [[kapala]] in her left hand [[symbolizes]] her [[experience]] of the [[clear light of bliss]].[11] |
| − | ==Vajravārāhī and other forms== | + | ==[[Vajravārāhī]] and other [[forms]]== |
| − | See main article: Vajravārāhī. Vajrayoginī is a female deity and although she is sometimes visualized as simply Vajrayoginī, in a collection of her sādhanās she is visualized in an alternate form in over two thirds of the practices.[12] | + | See main article: [[Vajravārāhī]]. [[Vajrayoginī]] is a {{Wiki|female}} [[deity]] and although she is sometimes [[visualized]] as simply [[Vajrayoginī]], in a collection of her [[sādhanās]] she is [[visualized]] in an alternate [[form]] in over two thirds of the practices.[12] |
| − | Her other forms include Vajravārāhī ("Vajra Sow") and Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini, Tibetan Tröma Nakmo;, "Wrathful Lady", "Fierce Black One").[13] [14] | + | Her other [[forms]] include [[Vajravārāhī]] ("[[Vajra Sow]]") and [[Krodikali]] (alt. [[Krodhakali]], [[Kālikā]], [[Krodheśvarī]], [[Krishna Krodhini]], [[Tibetan]] [[Tröma Nakmo]];, "[[Wrathful]] Lady", "[[Fierce Black One]]").[13] [14] |
| − | In her form as Vajravārāhī "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. | + | In her [[form]] as [[Vajravārāhī]] "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 {{Wiki|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.[15] | + | This sow head relates to the origins of [[Vajravārāhī]] from the [[Hindu]] [[sow-faced goddess]] [[Vārāhī]].[15] |
| − | The severed-headed form of Vajrayoginī is similar to the Indian goddess Chinnamasta, who is recognized by both Hindus and Buddhists.[16] | + | The severed-headed [[form]] of [[Vajrayoginī]] is similar to the [[Indian]] [[goddess]] [[Chinnamasta]], who is [[recognized]] by both [[Hindus]] and [[Buddhists]].[16] |
| − | A white manifestation, generally designated as Prajñaloka, | + | A white [[manifestation]], generally designated as Prajñaloka, “[[Light of Wisdom]],” displays a [[vajra]] and a [[skull bowl]]. |
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| − | Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a that is visualized by the practitioner according to a sādhana describing the practice of the particular tantra. | + | [[Vajrayoginī]] acts as a [[meditation deity]], or the [[yab-yum]] [[consort]] of such a [[deity]], in [[Vajrayāna Buddhism]]. She appears in a 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. | + | 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 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". | + | The [[yidam]] that a [[meditator]] identifies with when practicing the 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 (Tib. Khorlo Demchog), who is often depicted symbolically as a on her left shoulder. In this form she is also the consort of Jinasagara (Tib. Gyalwa Gyatso), the red Avalokiteśvara (Tib. Chenrezig). | + | As [[Vajravārāhī]], her [[consort]] is (Tib. [[Khorlo Demchog]]), who is often depicted [[symbolically]] as a 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]] 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.[17] | + | [[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]].[17] |
| − | 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 . | + | The {{Wiki|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]] . |
| − | 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.) and enlightenment.[18] | + | The {{Wiki|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.) and [[enlightenment]].[18] |
| − | 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: | + | 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 {{Wiki|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, the Deity, and the body maṇḍala are simple compared with those of other Highest Yoga Tantra Deities. | + | 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, 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. | + | Even practitioners with limited {{Wiki|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.[19] | + | It is said that as the general level of [[spirituality]] {{Wiki|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]].[19] |
| − | ==Vajrayogini Temples== | + | ==[[Vajrayogini]] [[Temples]]== |
| − | In the Kathmandu valley of Nepal there are several important Newar temples dedicated to different forms of Vajrayogini. These temples are important power places of Nepalese Vajrayana Buddhism[20] and are also important pilgrimage places for Tibetan Buddhists. | + | In the [[Kathmandu valley]] of [[Nepal]] there are several important {{Wiki|Newar}} [[temples]] dedicated to different [[forms]] of [[Vajrayogini]]. These [[temples]] are important power places of [[Nepalese]] [[Vajrayana Buddhism]][20] and are also important [[pilgrimage]] places for [[Tibetan Buddhists]]. |
| − | These temples include the Sankhu Vajrayogini temple, Vidhyeshvari Vajrayogini temple, Parping Vajrayogini temple, and the Guhyeshwari temple. | + | These [[temples]] include the {{Wiki|Sankhu}} [[Vajrayogini]] [[temple]], Vidhyeshvari [[Vajrayogini]] [[temple]], [[Parping]] [[Vajrayogini]] [[temple]], and the Guhyeshwari [[temple]]. |
| − | Emanations | + | [[Emanations]] |
| − | ==Samding Dorje Phagmo== | + | ==[[Samding Dorje Phagmo]]== |
| − | See main article: Samding Dorje Phagmo. The female tulku who was the abbess of Samding Monastery, on the shores of the Yamdrok Tso Lake, near Gyantse, Tibet was traditionally a emanation of Vajravārāhī (Tibetan: Dorje Phagmo).[21] The lineage started in the 15th century with the princess of Gungthang, Chokyi Dronma (Wylie: Chos-kyi sgron-me)(1422–1455).[22] | + | See main article: [[Samding Dorje Phagmo]]. The [[female tulku]] who was the [[abbess]] of [[Samding Monastery]], on the shores of the [[Yamdrok Tso Lake]], near [[Gyantse]], [[Tibet]] was [[traditionally]] a [[emanation]] of [[Vajravārāhī]] ([[Tibetan]]: [[Dorje Phagmo]]).[21] The [[lineage]] started in the 15th century with the {{Wiki|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] | + | She became known as [[Samding Dorje Pagmo]] (Wylie:bSam-lding [[rDo-rje phag-mo]]) and began a line of {{Wiki|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] | + | The current [[incarnation]], the 12th of this line,[25] resides in [[Lhasa]],[26] where she is known as {{Wiki|Female}} [[Living Buddha]] [[Dorje Palma]] by the {{Wiki|Chinese}}.[27] |
See also | See also | ||
| Line 132: | Line 132: | ||
| − | English, Elizabeth (2002). Vajrayogini: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications. | + | English, [[Elizabeth]] (2002). [[Vajrayogini]]: Her [[Visualizations]], [[Rituals]], & [[Forms]]. [[Boston]]: [[Wisdom Publications]]. |
| − | Tharchin, Sermey Khensur Lobsang (1997). Sublime Path to Kechara Paradise. Mahayana Sutra and Tantra Press. | + | [[Tharchin]], Sermey [[Khensur]] [[Lobsang]] (1997). [[Sublime]] [[Path]] to [[Kechara Paradise]]. [[Mahayana Sutra]] and [[Tantra]] Press. |
| − | Diemberger, Hildegard (2007): When a Woman Becomes a Religious Dynasty - The Samding Dorje Phagmo of Tibet, Columbia University Press, 2007,, EAN 9780231143202 | + | [[Diemberger]], Hildegard (2007): When a [[Woman]] Becomes a [[Religious]] [[Dynasty]] - The [[Samding Dorje Phagmo]] of [[Tibet]], [[Columbia University Press]], 2007,, EAN 9780231143202 |
| Line 141: | Line 141: | ||
| − | Red Vajravarahi on himalayanart.org | + | [[Red]] [[Vajravarahi]] on himalayanart.org |
| − | Vajravarahi Mandala on asianart.com | + | [[Vajravarahi]] [[Mandala]] on asianart.com |
| − | Desire and Devotion: Exhibit on Asian Art - Vajravarahi with Retinue | + | [[Desire]] and [[Devotion]]: Exhibit on {{Wiki|Asian}} [[Art]] - [[Vajravarahi]] with Retinue |
| − | Extract: When a Woman Becomes a Religious Dynasty - The Samding Dorje Phagmo of Tibet | + | Extract: When a [[Woman]] Becomes a [[Religious]] [[Dynasty]] - The [[Samding Dorje Phagmo]] of [[Tibet]] |
| − | Name and Form - from Sacred Texts Buddhism | + | [[Name]] and [[Form]] - from [[Sacred]] Texts [[Buddhism]] |
| Line 156: | Line 156: | ||
| − | Book: Shaw, Miranda. Buddhist Goddesses of India. Princeton University Press. USA. 2006. 978-0-691-12758-3. 360. | + | [[Book]]: Shaw, Miranda. [[Buddhist]] [[Goddesses]] of [[India]]. [[Princeton University Press]]. {{Wiki|USA}}. 2006. 978-0-691-12758-3. 360. |
| − | Guide to Dakini Land page xii, a commentary to Illuminating All Hidden Meanings by Je Tsongkhapa. | + | [[Guide to Dakini Land]] page xii, a commentary to [[Illuminating All Hidden Meanings]] by [[Je Tsongkhapa]]. |
http://vajrayogini.com/ | http://vajrayogini.com/ | ||
| − | Book: Shaw, Miranda. Buddhist Goddesses of India. Princeton University Press. USA. 2006. 978-0-691-12758-3. 8. | + | [[Book]]: Shaw, Miranda. [[Buddhist]] [[Goddesses]] of [[India]]. [[Princeton University Press]]. {{Wiki|USA}}. 2006. 978-0-691-12758-3. 8. |
| − | Web site: Large Size Paramasukha-Chakrasamvara and Vajravarahi. | + | Web site: Large Size Paramasukha-Chakrasamvara and [[Vajravarahi]]. |
| − | Web site: Shamvara and Vajravarahi in Yab Yum. | + | Web site: [[Shamvara]] and [[Vajravarahi]] in [[Yab Yum]]. |
| − | English, Elizabeth (2002). Vajrayoginī: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications. | + | English, [[Elizabeth]] (2002). [[Vajrayoginī]]: Her [[Visualizations]], [[Rituals]], & [[Forms]]. [[Boston]]: [[Wisdom Publications]]. |
| − | Book: Gyatso. Geshe Kelsang. Guide to Dakini land : the highest yoga tantra practice of Buddha Vajrayogini. 1996. Tharpa. London. 978-0-948006-39-5. 2nd ed. rev.. | + | [[Book]]: [[Gyatso.]] [[Geshe Kelsang]]. Guide to [[Dakini]] land : the [[highest yoga tantra]] practice of [[Buddha Vajrayogini]]. 1996. [[Tharpa]]. [[London]]. 978-0-948006-39-5. 2nd ed. rev.. |
| − | Shaw, Miranda, Buddhist Goddesses of India, page 361 | + | Shaw, Miranda, [[Buddhist]] [[Goddesses]] of [[India]], page 361 |
| − | Shaw, Miranda, Buddhist Goddesses of India, page 361 | + | Shaw, Miranda, [[Buddhist]] [[Goddesses]] of [[India]], page 361 |
| − | Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages page 123-127, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, | + | [[Guide to Dakini Land]]: The [[Highest Yoga Tantra]] Practice of [[Buddha Vajrayogini]], pages page 123-127, [[Tharpa Publications]] (2nd. ed., 1996), [[Geshe Kelsang Gyatso]], |
| − | Book: English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals and Forms. Wisdom Publications. 2002. 978-0-86171-329-5. 44. | + | [[Book]]: English, [[Elizabeth]]. [[Vajrayoginī]]: Her [[Visualizations]], [[Rituals]] and [[Forms]]. [[Wisdom Publications]]. 2002. 978-0-86171-329-5. 44. |
| − | http://www.himalayanart.org/pages/vajrayogini/index.html The Forms of Vajrayoginī | + | http://www.himalayanart.org/pages/vajrayogini/index.html The [[Forms]] of [[Vajrayoginī]] |
| − | Web site: Vajrayogini (Buddhist Deity) - Krodha Kali (Wrathful Black Varahi) (HimalayanArt). | + | Web site: [[Vajrayogini]] ([[Buddhist]] [[Deity]]) - [[Krodha Kali]] ([[Wrathful]] Black [[Varahi]]) (HimalayanArt). |
| − | Book: English, Elizabeth. Vajrayoginī: her visualizations, rituals, & forms. Wisdom Publications. 47–9. The Emergence of Vajrayogini. 978-0-86171-329-5. | + | [[Book]]: English, [[Elizabeth]]. [[Vajrayoginī]]: her [[visualizations]], [[rituals]], & [[forms]]. [[Wisdom Publications]]. 47–9. The [[Emergence]] of [[Vajrayogini]]. 978-0-86171-329-5. |
| − | Book: Bernard, Elizabeth Anne. Chinnamasta: The Awful Buddhist and Hindu Tantric Goddess. Motilal Banarsidass. 2000. 978-81-208-1748-7. | + | [[Book]]: Bernard, [[Elizabeth]] Anne. [[Chinnamasta]]: The Awful [[Buddhist]] and [[Hindu]] [[Tantric]] [[Goddess]]. {{Wiki|Motilal Banarsidass}}. 2000. 978-81-208-1748-7. |
| − | Book: English, Elizabeth. Vajrayogini: Her Visualizations, Rituals and Forms. Wisdom Publications. 2002. 978-0-86171-329-5. xxiii. | + | [[Book]]: English, [[Elizabeth]]. [[Vajrayogini]]: Her [[Visualizations]], [[Rituals]] and [[Forms]]. [[Wisdom Publications]]. 2002. 978-0-86171-329-5. xxiii. |
| − | Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 154-5, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, | + | [[Guide to Dakini Land]]: The [[Highest Yoga Tantra]] Practice of [[Buddha Vajrayogini]], pages 154-5, [[Tharpa Publications]] (2nd. ed., 1996), [[Geshe Kelsang Gyatso]], |
| − | Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 5 - 10, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, | + | [[Guide to Dakini Land]]: The [[Highest Yoga Tantra]] Practice of [[Buddha Vajrayogini]], pages 5 - 10, [[Tharpa Publications]] (2nd. ed., 1996), [[Geshe Kelsang Gyatso]], |
| − | Book: Shakya, Min Bahadur. The Iconography of Nepalese Buddhism. Handicraft Association of Nepal. 1994. Kathmandu. | + | [[Book]]: [[Shakya]], Min Bahadur. The [[Iconography]] of [[Nepalese]] [[Buddhism]]. Handicraft Association of [[Nepal]]. 1994. [[Kathmandu]]. |
| − | Tashi Tsering, A Preliminary Reconstruction of the Successive Reincarnations of Samding Dorje Phagmo; The Foremost Woman Incarnation of Tibet, Youmtsho - Journal of Tibetan Women's Studies, no. 1, pp.20-53 | + | [[Tashi Tsering]], A Preliminary Reconstruction of the Successive [[Reincarnations]] of [[Samding Dorje Phagmo]]; The Foremost [[Woman]] [[Incarnation]] of [[Tibet]], Youmtsho - Journal of [[Tibetan]] Women's Studies, no. 1, pp.20-53 |
| − | Web site: When a woman becomes a dynasty: the Samding Dorje Phagmo of Tibet. 2008-07-05. | + | Web site: When a woman becomes a {{Wiki|dynasty}}: the [[Samding Dorje Phagmo]] of [[Tibet]]. 2008-07-05. |
https://web.archive.org/web/20080705123313/http://www.innerasiaresearch.org/Diemberger_Woman.pdf. 2008-07-05. yes. | https://web.archive.org/web/20080705123313/http://www.innerasiaresearch.org/Diemberger_Woman.pdf. 2008-07-05. yes. | ||
| − | http://tibet.prm.ox.ac.uk/photo_1998.285.137.1.html Dorje Pamo at Samding Monastery - November 1920 | + | http://tibet.prm.ox.ac.uk/photo_1998.285.137.1.html [[Dorje Pamo]] at [[Samding Monastery]] - November 1920 |
| − | Web site: Table of contents for When a woman becomes a dynasty. | + | Web site: Table of contents for When a woman becomes a {{Wiki|dynasty}}. |
| − | Web site: A Summary Report of the 2007 International Congress on the Women's Role in the Sangha: Bhikshuni Vinaya and Ordination Lineages – Part Three: Day Two. | + | Web site: A Summary Report of the 2007 International Congress on the Women's Role in the [[Sangha]]: [[Bhikshuni Vinaya]] and [[Ordination Lineages]] – Part Three: Day Two. |
| − | Pamela Logan, Tulkus in Tibet, Harvard Asia Quarterly, Vol. VIII, No. 1. Winter 2004. | + | Pamela Logan, [[Tulkus]] [[in Tibet]], {{Wiki|Harvard}} {{Wiki|Asia}} Quarterly, Vol. VIII, No. 1. Winter 2004. |
http://www.tibet.cn/tibetzt-en/xzsh/y_w_2.htm - Yamzhog Yumco Lake guide | http://www.tibet.cn/tibetzt-en/xzsh/y_w_2.htm - Yamzhog Yumco Lake guide | ||
Revision as of 15:03, 8 February 2020
Vajrayoginī (Sanskrit : italic=yes|Vajrayoginī;, Dorjé Neljorma; Mongolian: Огторгуйд Одогч, Нархажид,) is a Tantric Buddhist female Buddha and a .
Vajrayoginī's essence is "great passion" (maharaga), a transcendent passion that is free of selfishness and illusion, and intensely works for the well-being of others and for the destruction of ego clinging.
She is seen as being ideally suited for people with strong passions because she provides the way to transform them into enlightened virtues.[1]
She is an Anuttarayoga Tantra iṣṭadevatā (meditation deity) 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.[2]
Practices associated with her are Chöd and the Six Yogas of Naropa.
Vajrayoginī is often described with the epithet sarvabuddhaḍākiṇī, meaning "the who is the Essence of all Buddhas".[3]
According to scholar Miranda Shaw, Vajrayoginī is "inarguably the supreme deity of the Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, approaches her in metaphysical or practical import."[4]
Origin and lineage
Vajrayogini's sādhanā originated in India between the tenth and twelfth centuries. It evolved from the, where Vajrayoginī appears as his Yab-Yum consort,[5] [6] to become a stand-alone practice of Anuttarayoga Tantra in its own right.[7]
The practice of Vajrayoginī belongs to the Mother Tantra class of Anuttarayoga Tantras along with other tantras such as the Cakrasaṃvara and Hevajra Tantras.
Vajrayana teaches that the two stages of the practice of Vajrayoginī (generation stage and completion stage) were originally taught by Vajradhara. 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 Naropa; the Maitrikhachö lineage, which was transmitted from Vajrayoginī to Maitripa; and the Indrakhachö lineage, which was transmitted from Vajrayoginī to Indrabodhi.[8]
Iconography
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 and unbound flowing hair. Vajrayoginī is generally depicted with the traditional accoutrements of a, including a driguk (a vajra-handled flaying knife,) in her right hand and a kapala filled with blood in her left hand that she drinks from with upturned mouth.
Her consort is often symbolically depicted as a on Vajrayoginī's left shoulder, when she is in "solitary hero" form. Vajrayoginī's khaṭvāṅga is marked with a vajra and from it hangs 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. Her countenance shows both erotic and fierce features, "in the fullness o f bliss, laughing and baring her fangs."[9]
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 tummo (candali) or "inner fire" of spiritual transformation as well as life force (Shakti), blood of birth and menstrual blood.[10] 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, demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments.
The curved driguk 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 blood from the kapala in her left hand symbolizes her experience of the clear light of bliss.[11]
Vajravārāhī and other forms
See main article: Vajravārāhī. Vajrayoginī is a female deity and although she is sometimes visualized as simply Vajrayoginī, in a collection of her sādhanās she is visualized in an alternate form in over two thirds of the practices.[12]
Her other forms include Vajravārāhī ("Vajra Sow") and Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini, Tibetan Tröma Nakmo;, "Wrathful Lady", "Fierce Black One").[13] [14]
In her form as Vajravārāhī "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.[15]
The severed-headed form of Vajrayoginī is similar to the Indian goddess Chinnamasta, who is recognized by both Hindus and Buddhists.[16]
A white manifestation, generally designated as Prajñaloka, “Light of Wisdom,” displays a vajra and a skull bowl.
Practices
Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a 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 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 (Tib. Khorlo Demchog), who is often depicted symbolically as a 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.[17]
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 .
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.) and enlightenment.[18]
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, 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.[19]
Vajrayogini Temples
In the Kathmandu valley of Nepal there are several important Newar temples dedicated to different forms of Vajrayogini. These temples are important power places of Nepalese Vajrayana Buddhism[20] and are also important pilgrimage places for Tibetan Buddhists.
These temples include the Sankhu Vajrayogini temple, Vidhyeshvari Vajrayogini temple, Parping Vajrayogini temple, and the Guhyeshwari temple.
Samding Dorje Phagmo
See main article: Samding Dorje Phagmo. The female tulku who was the abbess of Samding Monastery, on the shores of the Yamdrok Tso Lake, near Gyantse, Tibet was traditionally a emanation of Vajravārāhī (Tibetan: Dorje Phagmo).[21] The lineage started in the 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
Dorje Pakmo Machig Labdrön Mandarava Narodakini Prajnaparamita Yeshe Tsogyal
Further reading
English, Elizabeth (2002). Vajrayogini: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications. Tharchin, Sermey Khensur Lobsang (1997). Sublime Path to Kechara Paradise. Mahayana Sutra and Tantra Press. Diemberger, Hildegard (2007): When a Woman Becomes a Religious Dynasty - The Samding Dorje Phagmo of Tibet, Columbia University Press, 2007,, EAN 9780231143202
External links
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
Name and Form - from Sacred Texts Buddhism
Notes and References
Book: Shaw, Miranda. Buddhist Goddesses of India. Princeton University Press. USA. 2006. 978-0-691-12758-3. 360.
Guide to Dakini Land page xii, a commentary to Illuminating All Hidden Meanings by Je Tsongkhapa.
Book: Shaw, Miranda. Buddhist Goddesses of India. Princeton University Press. USA. 2006. 978-0-691-12758-3. 8.
Web site: Large Size Paramasukha-Chakrasamvara and Vajravarahi.
Web site: Shamvara and Vajravarahi in Yab Yum.
English, Elizabeth (2002). Vajrayoginī: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications.
Book: Gyatso. Geshe Kelsang. Guide to Dakini land : the highest yoga tantra practice of Buddha Vajrayogini. 1996. Tharpa. London. 978-0-948006-39-5. 2nd ed. rev..
Shaw, Miranda, Buddhist Goddesses of India, page 361
Shaw, Miranda, Buddhist Goddesses of India, page 361
Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages page 123-127, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso,
Book: English, Elizabeth. Vajrayoginī: Her Visualizations, Rituals and Forms. Wisdom Publications. 2002. 978-0-86171-329-5. 44.
http://www.himalayanart.org/pages/vajrayogini/index.html The Forms of Vajrayoginī
Web site: Vajrayogini (Buddhist Deity) - Krodha Kali (Wrathful Black Varahi) (HimalayanArt).
Book: English, Elizabeth. Vajrayoginī: her visualizations, rituals, & forms. Wisdom Publications. 47–9. The Emergence of Vajrayogini. 978-0-86171-329-5.
Book: Bernard, Elizabeth Anne. Chinnamasta: The Awful Buddhist and Hindu Tantric Goddess. Motilal Banarsidass. 2000. 978-81-208-1748-7.
Book: English, Elizabeth. Vajrayogini: Her Visualizations, Rituals and Forms. Wisdom Publications. 2002. 978-0-86171-329-5. xxiii.
Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 154-5, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso,
Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 5 - 10, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso,
Book: Shakya, Min Bahadur. The Iconography of Nepalese Buddhism. Handicraft Association of Nepal. 1994. Kathmandu.
Tashi Tsering, A Preliminary Reconstruction of the Successive Reincarnations of Samding Dorje Phagmo; The Foremost Woman Incarnation of Tibet, Youmtsho - Journal of Tibetan Women's Studies, no. 1, pp.20-53
Web site: When a woman becomes a dynasty: the Samding Dorje Phagmo of Tibet. 2008-07-05. https://web.archive.org/web/20080705123313/http://www.innerasiaresearch.org/Diemberger_Woman.pdf. 2008-07-05. yes.
http://tibet.prm.ox.ac.uk/photo_1998.285.137.1.html Dorje Pamo at Samding Monastery - November 1920
Web site: Table of contents for When a woman becomes a dynasty.
Web site: A Summary Report of the 2007 International Congress on the Women's Role in the Sangha: Bhikshuni Vinaya and Ordination Lineages – Part Three: Day Two.
Pamela Logan, Tulkus in Tibet, Harvard Asia Quarterly, Vol. VIII, No. 1. Winter 2004.
http://www.tibet.cn/tibetzt-en/xzsh/y_w_2.htm - Yamzhog Yumco Lake guide
