How Lama Tsongkhapa Transforms to Vajrayogini


Transcribed from a teaching given by H.E Tsem Tulku Rinpoche in Tsem Ladrang Kuala Lumpur, June 2010.

If you condense Buddha’s teachings step by step, they become the Three Principle Paths. We can develop the Three Principle Paths and gain mastery over our rebirth. You know why? So you don’t ever have to worry about yourself again and I don’t have to worry about you. You gain mastery. You can.

Therefore, the best anyone can do if not enlightenment for now is to gain mastery over taking rebirth coupled with developing the Three Principle Paths. They go hand in hand by the way. Where you want to take rebirth can be determined by yourself if you practice the sacred Vajrayogini Tantra thoroughly.

vajrayogini2006AVajrayogini, is a representation of complete Buddhahood in female form, whose practices are associated with the Chakrasamvara Cycle of Anuttarayoga Tantra.

She possesses supernatural powers and wisdom and has taught great Indian and Tibetian yogis. Vajrayogini appeared again and again to the Great Mahasiddha Naropa giving teachings. Naropa, after practicing these teachings attained perfect knowledge and wisdom.

The practice of Vajrayogini is only for the very fortunate and if practiced correctly can lead to Buddhahood in this very lifetime. She is the secret practice of Manjunatha Lama Tsongkapa himself. Read more here.

Start now before you are awarded the Vajrayogini empowerments. Start now! How? By holding your commitments and your vows – your refuge vows primarily and your commitments. Whatever you promise your Guru and your Dharma brothers and sisters to do, you do it. If you break it, you don’t create the causes to get Vajrayogini. One has to lead to another.

“Be honourable and have integrity meaning that whatever you say you are going to do, do it. Whatever work or practice you have been assigned, do it diligently and happily. This applies to every Dharma student around the world not just here by the way. This is going to be seen by everyone.”

Develop contemplations on the good qualities of one’s Lama again and again. Always contemplate how your Lama has changed your life, how you were before you met your Lama, how you gain purpose after your Lama, and basically how many examples the Lama has shown you. If you contemplate on that over and over again, it’s very powerful. Do you know why? Because when you receive Vajrayogini’s empowerment, you might even see your Lama as Vajrayogini. But if you always think negative thoughts and contemplate negative thoughts with your Lama, you will just see him as an ordinary person. You can still get the initiation but it is not as effective.

“Never give up. Never give up. I quit, I can’t, I don’t want to, bye bye… never give up. If you give up on something small like this, how are you going to do Vajrayogini’s practice? That’s even more intense.”

So by contemplating on your Lama and thinking about his good qualities and what he has done for you in your life until tears come down your eyes, always until it is spontaneous, you prepare yourself to receive Vajrayogini, from Vajrayogini. Never give up. Never give up. I quit, I can’t, I don’t want to, bye bye… never give up. If you give up on something small like this, how are you going to do Vajrayogini’s practice? That’s even more intense. So if you don’t give up now, when you get to see Vajrayogini, you are not going to give up. If you don’t give up Vajrayogini, you will gain Her paths. You will gain Her attainments.

Practice the Eight Verses of Thought Transformation, listen to the teachings. I have got it on YouTube. Listen to the teachings that I have given. Listen to it again and again and again and practice it. Why? If you develop the Eight Verses of Thought Transformation in your mind, when you see Vajrayogini, you will be very ready for Her practice. You see, these things I am giving you now are preliminaries, it’s just a foundation before you to get Vajrayogini. You don’t get Vajrayogini and then you practice this. You got to practice this before Vajrayogini, before Yamantaka, before Heruka, before Guhyasamaja, before Kalachakra. People go and get Kalachakra, Vajrayogini and then they practice this and that’s why they quit, they fall, they don’t do their sadhanas, they stop, they get lazy because they didn’t practice. That’s why I am very against Lamas giving you initiations publicly, openly. They just come and give initiations and go. I am sorry, no disrespect intended to my gurus or anyone but they leave a group of people who don’t know what they got.

Make it a point to get along with everyone as much as possible and be forgiving. Very practical. Study Lamrim. Study the Wheel of Sharp Weapons. Study the Bodhisattvacharyavatara by Shantideva, and Lojong. Lojong is mind transformation teachings, Geshe Chekawa’s mind transformation.

“If you can’t even control yourself and roll your eyes in the presence of your teacher, you definitely will roll your eyes in front of everybody else. That’s not a Vajrayogini practitioner.”

The Fifty Verses of Guru Devotion by Asvagosha – you should study that. You should encourage other people to study that and know it well. Do you know how you can tell you know it well? When you start controlling yourself in the presence of your teacher. When you control yourself in the presence of your teacher, you can control yourself in the presence of his assistants and you can control yourself in the presence of his entourage, then his students and then everybody else you meet. It’s a gradual process. If you can’t even control yourself and roll your eyes in the presence of your teacher, you definitely will roll your eyes in front of everybody else. That’s not a Vajrayogini practitioner. That’s someone who when they receive Vajrayogini, they will kill the lineage. You know what? People look and say ‘oh I don’t want to practice, look”. That’s how you kill a lineage.

And then commit to one’s practice that is light and easy everyday. You should do Tsongkhapa’s Guru Yoga and Mitsegma daily. Setrap already told us that remember? We should do this every single day. So if new people come, old people come, lazy people come, and they ask, “what can I do every single day? What practice, what meditation?” ‘Lama Tsongkhapa Guru Yoga and listen to the teachings Rinpoche gave, it is very good. Listen to it, practice it’. So that’s the meditation they should do everyday if they have obstacles and add Setrap to it, that’s it. They don’t need to do anything else.

“Then later, Lama Tsongkhapa will transform. Lama Tsongkhapa’s hat will turn black, turn into hair. Lama Tsongkhapa’s face will turn into three eyes and fierce with fangs. Lama Tsongkhapa’s complete attainment over the four maras, will turn into the four fangs of Vajrayogini, two lower, two upper.”

Lama Tsongkhapa’s complete clairvoyance and omniscience over the 3 realms will transform into the 3rd eye of Vajrayogini and Lama Tsongkhapa’s complete subjugation of His desire and attachment will transform His body from white to red. And Lama Tsongkhapa’s complete overwhelming overcoming of renunciation will turn into the knife of Vajrayogini.

Then Lama Tsongkhapa having attained great bliss and great happiness – a happiness that cannot be moved, that is not controlled by karma, situation, environment and geography, that symbol of Him attaining great bliss and great happiness of a Buddha, unchanging – will turn into a skull cup filled with intestines and blood.

Then Lama Tsongkhapa wishing to give you a higher path, controlling your winds and your energies and channels, will transform into his left arm which, instead of the Dharmachakra mudra, will go up into the sky and point to Vajrayogini.

Then Lama Tsongkhapa’s extreme compassion and bodhicitta and great love for you and great compassion and love and his vow not to give up on sentient beings will transform his face. Instead of looking at you, his face will look up to Kechara Heaven.

Then Lama Tsongkhapa’s extreme wish to nurture sentient beings to teach them the Dharma, to emanate, to take on the Rupakaya form, the Nirmanakaya form, to take on Tulku forms, to emanate, to teach, to turn the Wheel of Dharma, that great love and need and want to help you, will turn into the two breasts of Vajrayogini. Because the ladies’ breasts are why we are all here, and we’re healthy. Because they are filled with vitamins and nutrients. Like that, Vajrayogini’s breasts are filled with emptiness, bodhicitta and dharma. And when you suckle on her breasts, symbolically, you will become a Buddha.


And then, Lama Tsongkhapa shows you abandonment of the 8 worldly dharmas – he doesn’t want fame or praise or he doesn’t want compliments. He doesn’t want any of the 8 worldly dharmas. His complete abandonment of the 8 worldly dharmas will turn into the secret vajra, the secret “vajra lotus” of Vajrayogini, exposed. What ladies run around with their privates exposed, but Vajrayogini does. Because Vajrayogini’s privates exposed means something much more.

So Lama Tsongkhapa’s intense wish to free you of the 8 worldly dharmas of attachments will appear in the form of a beautiful lotus full and thick and exposed.

Then Lama Tsongkhapa’s complete destruction of ignorance and hatred, manifests in the form of black Bhairava, facing down and his red beautiful feet stepping on it.

And Lama Tsongkhapa’s ability to transform your desire into the path of the dharma, into the path of enlightenment is transformed into the consort of Bhairava – red, facing up and Lama Tsongkhapa is stepping on that.

Then Lama Tsongkhapa’s ability to not be affected by maras, weapons, anything negative, anything evil, thoughts, bad karma, obstructions, spirits, nagas, gods, his inability to be harmed by them, because he is enlightened, will be symbolized and manifested in the form of tumultuous fire, emanating from every pore of his red body surrounding him.

And then Lama Tsongkapa is unified with every single Buddha in existence, past and present. And these Buddhas manifest in the form of the King of the Tantras, Heruka. Heruka takes on the form of a katangka and then Lama Tsongkapa holds the katangka at the crook of his shoulders, looking up. And this katangka represents the hero, Heruka Chakrasamvara. And Chakrasamvara is the emanation of all the Buddhas and Bodhisattvas and Deities in the Ten Directions. And Lama Tsongkhapa embraces these Buddhas, meaning Lama Tsongkhapa and Vajrayogini are one.

And then Lama Tsongkhapa extols you, requests you and teaches you and invites you to practice the Six Paramitas of giving, effort, wisdom, asceticism, renunciation, etc etc. He extols you and invites you to practice this. And this invitation and his accomplishments of the Six Paramitas manifest into the six ornaments on Vajrayogini. So, in fact when you are looking at Vajrayogini, you are looking at Lama Tsongkhapa. When you are looking at Lama Tsongkhapa, you are looking at Vajrayogini. Hence, I tell everybody in Kechara House to practice Lama Tsongkhapa and in the future, it will lead to Vajrayogini.

Now, I gave you a vivid description of how Lama Tsongkhapa will transform into Vajrayogini. So later when you practice Vajrayogini, you say ‘but you told me one yidam, there are two, Tsongkhapa and Vajrayogini. No, it’s one. It’s always been one. It’s never been two. Never.

How does Lama Tsongkhapa’s yellow hat transform into Vajrayogini’s hair? Very simple. The meaning is the same. Lama Tsongkhapa’s yellow golden hat and the point of it represents He has reached the highest in existence. He manifests into Vajrayogini’s hair because Vajrayogini’s hair is straight and blue-black, (or sometimes orange) and not touched meaning She is free of any attachment, any entanglements of samsara. A person who is free from entanglements of samsara is a Buddha. So the point of the hat and the non-entangled hair of Vajrayogini has the same meaning. That’s why I have said a thousand times if you look at a Buddha’s body, if you know the dharma you can see the dharma in their body. If you know their body and you know the dharma their body is a ‘road-map’ to dharma, very clear.

So therefore, the gentle Tibetan monk who became a Buddha in His lifetime, the King of the Three Realms was predicted by Sakyamuni, who built Gaden, Sera Jepung, Tashi Lhunpo, Amdo, Bothalla, who has spawned great masters and teachers like Trijang Rinpoche, Khensur Rinpoche, Dalai Lama, manifests Himself later for you in a tantric path to control your winds and rebirth. His whole body gradually transform inside a gentle monk from Tibet into a fierce red lady for the Kali Yuga.

So therefore, you should do what? – Lama Tsongkhapa’s practice every single day and well, and that will lead to Vajrayogini. So people say, ‘well I don’t have a Vajrayogini mantra, I don’t have initiation, how can I start?’ I just told you. Does everybody understand? Is that very clear? Is it eloquent? Does it give you a good imagery in your mind? David has memorized everything, he will go back and write it so he doesn’t forget and he will blog it. So will Paris.

Then follow your teacher loyally and all the way, it says on my post. It is not for Kechara House and for me alone. That’s for every student out there in the world because if you don’t follow your teacher loyally, you jump from one center to another center, from one Lama to another Lama. Because in Gaden there are very simple and ordinary Geshes that we receive teachings from. They don’t sit on thrones. When they go to teachings, they sit on the floor with other normal monks, but we see them and the Lama on the throne as one. Be loyal.

“It will be the best thing for you to set up a beautiful Vajrayogini shrine, spend all your money on making it beautiful and making offerings to Her and then you drop dead next week. That’s the best thing you did before you drop dead.”

Then the next step after that is when you have done all that I have mentioned, then you do the Guru Yoga, Vajrasattva, mandala, prostration, water offerings, 35 Confessional Buddhas. I wrote that on my post, on my blog. So what you do is, you set a beautiful Vajrayogini shrine, as big as possible, as beautiful as possible. And you know what? If you are going to be cheap skate about it, you will be cheap skate on your own attainments and your own enlightenment. It will be the best thing for you to set up a beautiful Vajrayogini shrine, spend all your money on making it beautiful and making offerings to Her and then you drop dead next week. That’s the best thing you did before you drop dead. If you save all your money and you set up nothing, you can’t take it with you and you didn’t collect any merits either. Set up the most Vajrayogini beautiful shrine. Take your time, do it well. Plan for it. If your budget allows you to have the most beautiful shrine and if it is this big, that’s beautiful. If your budget allows to be that big, that’s beautiful. And if you know someone else who doesn’t have the budget and they are sincere, sponsor it for them. You should find every opportunity to sponsor Vajrayogini’s statue, hundreds and thousands to people as much as possible.

“You have been sponsoring everything, bringing your children, yourself and everybody into samsara deeper and deeper. All the sponsorship you have done in the past with your kids and everybody, if you didn’t meet the dharma, you just sponsor them to go to the three lower realms…”

Sponsor one Vajrayogini for every year of your birth, that would be beautiful and someone will worship it. Someone. Well, if your budget is this small, you sponsor whatever tsatsas for every year of your life. Then while you are sponsoring it, maybe you hit the jackpot, you can sponsor bigger ones. What else have you been sponsoring? You have been sponsoring everything, bringing your children, yourself and everybody into samsara deeper and deeper. All the sponsorship you have done in the past with your kids and everybody, if you didn’t meet the dharma, you just sponsor them to go to the three lower realms. Think about it. You should do that.

And when you set up this beautiful altar to Vajrayogini, do the five preliminary practice focused on Her. But she is not Vajrasattva. Do you need a Vajrasattva? No, you don’t need a Vajrasattva statue, She is Vajrasattva. Then you do the ‘35 Confessional Buddhas’. But I am doing ‘35 Confessional Buddhas’, that’s not Vajrayogini. If you do the ‘35 Confessional Buddhas’ it purifies your karma and you are focusing on Vajrayogini. So when you focus on Vajrayogini, when you purify your karma, you will become Vajrayogini. That’s your purpose to achieve Her practice. You have to understand.

So what people should do is, they should set up a shrine for Her and do everything that I have said here to focus on Her. So when they read the Lamrim at home, when they read the 50 Verses of Guru Devotion, when they read the Wheel of Sharp Weapons, they sit in front of her, make prostrations, offerings and read in front of Her as if it is Her practice. The 50 Verses, the Wheel of Sharp Weapons and Lamrim, mind transformation – the Eight Verses of Mind Transformation, all are Vajrayogini’s teachings. They are Vajrayogini in the form of words. They are.

How can you be devoted towards your Lama and not be associated with Vajrayogini? How can the Wheel of Sharp Weapons, realizing the effects of karma, not being Vajrayogini? Of course they are, people think mistakenly, that Vajrayogini’s practice must be Her mantra, Her sadhana, Her ritual, then it is Vajrayogini. No.

“I am helping you connect to Vajrayogini without breaking your vows. Why am I doing that? Because I think She is the best yidam in the whole world. The end.”

So I am spreading Vajrayogini’s practice without getting empowerment. Do you know why? So none of you break your vows. I am helping you. I am helping you connect to Vajrayogini without breaking your vows. Why am I doing that? Because I think She is the best yidam in the whole world. The end. You might think, you said ‘oh you are biased’. I am. Pabongka said it. My guru said it. Lama Yeshe said it. So if I am biased, I have got good support behind me. I didn’t wake up one day and say ‘oh you know what, Vajrayogini is the best yidam’. Vajrayogini is very easy. All of Yamantaka right hand – 16 arms. When you condensed into one meaning it is Vajrayogini’s right arm. All of Yamantaka’s 16 left arms, when you condensed the meaning and what they are holding is condensed into Vajrayogini’s left arm. And I can give you an explanation. It’s all there.

Yamantaka has 16 faces, sorry 9-faces. Vajrayogini with the one-face has the complete meaning of all 9-faces of Yamantaka. Yamantaka with these 16 legs and what He is stepping on and the meaning is condensed into Vajrayogini’s two legs. Oh, definitely. I gave you a beautiful explanation of what her legs are, why they are bend, why they are straight for one.

But not today you know why? For a very simple reason: you guys don’t have Vajrayogini’s initiation. And then I know some people think but that’s not our fault. Yes it is.

So I want the liaisons to promote Vajrayogini and that creates causes for KWPC. Why are we building KWPC? Because we want a tourist place for them to hang out? No. Because we want to promote Vajrayogini, we want a huge Vajrayogini there. Start now.

Do you understand my blog post? So when people say how do I pray to Vajrayogini? I wrote it. Say ‘go to Rinpoche’s blog, his latest post on Vajrayogini, read it. Because I have a few posts on Her, the latest one and it looks just like this. It’s about a picture of Vajrayogini here.

How do you practice? You read the sutras in front of Her. You do the prostrations in front of Her. You do the prayers in front of Her. You direct it to Her. And you do the Wheel of Sharp Weapons in front of Her, dedicate it to Her, focus on Her, praying to Her. Can you or not? Of course you can.

Yes, in the Wheel of Sharp Weapons, they mention Yamantaka. And you know what is the funny thing? Listen to this little sick arrangement. Yamantaka, Vajrayogini and Heruka all reside in Kechara Paradise. Geshe-la told me that. I asked him, ‘what’s the name of the paradise in Yamantaka’. He says ‘Kechara’. I said ‘oh they all hang out together?’ he said ‘why not?’ I said ‘oh’. They reside together for whatever weird reason. That’s real cool.

So we go to Kechara Paradise, you can go down the road and say hello to Yamantaka, visit Heruka and have tea with Vajrayogini.






不停地冥想你的上师优良的品质。经常冥想你的上师是如何的改变了你的一生,在遇见你的上师之前你是怎样的一个人,在遇见了你的上师之后你是如何找到 了生命的意义,冥想‘如何’、‘怎样’……你的上师提供了许多模范,如果你反复冥想,这是非常强而有力的。你知道为什么吗?因为在你接受了金刚瑜伽母灌顶 之后,你可能会看到你的上师是金刚瑜伽母。我们听说过这样的案例。但是如果你常常有负面的思想,对你的上师进行一些负面的冥想,或只当你的上师是一位普通 人,你还是可以接受灌顶,但是效用不大。

所以,冥想你的上师良好的品质,想想他为你做了些什么,直至泪水从眼里流下来,每一次都这样,一直到你的泪水不由自主地掉下来,这样你已经准备好接 受金刚瑜伽母灌顶了。绝不放弃,绝对不可以。‘我放弃,我不行,我不要,再见’——绝对不可以放弃。如果这么小的事你都可以放弃,你又怎么能够修金刚瑜伽 母法门呢?金刚瑜伽母法门比这个要精密得多。如果你现在没有放弃,当你得到金刚瑜伽母灌顶后,你也不会放弃。如果你没有放弃金刚瑜伽母法门,你会修成她的 道,就会取得她的成就。

持修《修心八颂》,听听我的开示。你可以在youtube找到相关的视频。重复不断的聆听并且持修。为什么?如果你在心识里培养了《修心八颂》的精 神,当你看到金刚瑜伽母的那一刻,就已经做好了持修金刚瑜伽母法门的准备。你要了解,我现在教授给你们的是前行,这是在接受金刚瑜伽母法门前的基本持修。 前行不是在接受金刚瑜伽母灌顶之后才持修的。你必须先持修这个,才能够持修金刚瑜伽母、大威德金剛、嘿噜嘎、密集金刚和时轮金刚法门。许多人接受时轮金 刚、金刚瑜伽母的灌顶之后才持修前行,这是导致他们放弃、失败的原因;他们没有完成日常仪轨、停止持修,甚至变得懒惰,这都是由于他们没有好好持修前行的 缘故。这也就是为什么我非常反对僧人进行公开式的灌顶仪式,这些僧人来进行灌顶,之后就走了。在这里我先道个歉,我并不是对我的上师或任何人不敬,因为他 们留下了一群并不知道灌顶是怎么一回事的人。

尝试和每一个人和睦共处,对每个人宽恕。实际一点。阅读《菩提道次第广论》,阅读《利器之轮》。阅读寂天菩萨的《入菩萨行论》、《朗讲》。《朗讲》 是讲述心识转化的教诲,是格西切卡瓦的修心法。如果你有疑问,你可以请教大卫,他在这方面很了解。他没有很详细的去学习,也没有在持修,但是他就是会。

跋维谛瓦的《上师五十颂》,你应该去看一看。你应该也鼓励别人去阅读,并好好地去了解它。你怎么知道你已经非常明白与熟悉这些内容了呢?那就是当你 在上师面前能维持谨慎态度的时候。如果你能够在上师的面前控制好自己的行为举止,那么逐渐地,你就能够在上师的助手、随行人员、学生,以及所有你所遇见的 人面前维持谨慎的态度。这是一个循序渐进的过程。如果你连自己都不能控制,在上师面前翻白眼,你很肯定的也会在别人面前这样做。这不是金刚瑜伽母法门修行 者的行为。这是一个接受了金刚瑜伽母灌顶然后将这个传承毁了的人。你知道吗,人们会说‘哦,看这个人,我不要持修了’。你就是这样将这个传承给毁了。

每天坚持持修简单轻松的宗喀巴大师法门。你应该每天持诵宗喀巴大师心咒。金甲衣护法已经告诉过我们,记得吗?我们应该每天都做。所以当有新人、旧 人、懒人问:‘我应该每天做些什么?持修什么?冥想什么?’‘宗喀巴法门’。如果他们说‘哦,就这么简单?’‘还有听仁波切的开示,非常有用。听然后持 修’。这就是他们每天应做的冥想,如果他们有障碍,那就修持金甲衣护法法门,这样就够了。他们不需要做其他的东西。






宗喀巴大师终极的愿望是希望帮助众生,向他们弘法,化身为色身、应化身,成为转世活佛,再次转动法轮,教导众生。如此伟大的爱还有迫切想要帮助你的 愿望,变成了金刚瑜伽母的双乳。正由于有了女人的乳房,我们现在才会在这里,会如此健康,因为它富有丰富的维他命和营养素。相同的,金刚瑜伽母的双乳充满 了‘空性’、‘菩提心’和‘佛法’。当你在吮吸她的双乳时,它象征了你会成佛。

然后宗喀巴大师教导你何谓舍弃世间八法——他不要任何的赞美。他不要世间八法。他完全舍弃世间八法的成就将转换成秘密金刚,即是金刚瑜伽母的私密 处,曝露出来。有哪个女人会曝露自己的私密处到处乱跑? 金刚瑜伽母会!这完全是因为金刚瑜伽母裸露的私密处代表了更高深的东西。




宗喀巴大师与过去、现在、未来的每一个菩萨合为一体。这些菩萨呈现为密法之王嘿噜嘎。嘿噜嘎呈现为卡挽嘎棒(法杖),宗喀巴大师将卡挽嘎棒(法杖) 在他的肩上,抬头望。卡挽嘎棒(法杖)代表了胜乐金刚。胜乐金刚是所有十方佛祖、菩萨和神明的化身。宗喀巴大师集合了这些佛祖,也就是说宗喀巴大师和金刚 瑜伽母是一体的。

宗喀巴大师请求你,教导你,邀请你持修六波罗蜜,即布施、持戒、忍辱、精进、禅定及智慧等。他邀请你持修,这个邀请和他修成六波罗蜜的成就,变成了 金刚瑜伽母的六件饰品。所以当你在看着金刚瑜伽母时,你就是在看着宗喀巴大师,而当你在看着宗喀巴大师时,你也正在看着金刚瑜伽母。因此我要告诉克切拉所 有的人,持修宗喀巴大师法门,它会帮助你将来持修金刚瑜伽母法门。


宗喀巴大师的黄色帽子如何变成金刚瑜伽母的头发?很简单。同样的意思。宗喀巴大师的金黄色帽子还有帽子的顶端代表了他已经修成到达了最高境界。他变 成了金刚瑜伽母的头发因为金刚瑜伽母的头发是蓝黑的直发,有时橙色。金刚瑜伽母没有被碰触到,代表了她已没有任何欲望,也没有在轮回之中。脱离了轮回的 人,就已成佛。所以帽子的顶端和金刚瑜伽母笔直的头发是一样意思的。


所以,这位和蔼的西藏和尚,诚如释迦牟尼所预言的,在他的有生之年成了佛,成了三界之王。他成立了甘丹寺、色拉寺、哲蚌寺、扎什伦布寺、安多、扎什 奇尔、布达拉宫,造就了许多大师和老师例如赤江仁波切、堪殊仁波切、达赖喇嘛。他在后来也指引你持修密续来控制你的气和轮回转世。他的身体慢慢的从一个和 蔼的西藏和尚,变成一个凶悍的红色女人。

那你应该做什么呢?每天好好地持修宗喀巴法门,它会带你到金刚瑜伽母法门。你们明白吗?然后有人问‘我没有金刚瑜伽母的心咒,我没有灌顶,我怎么开 始?’我不是才告诉过你吗?你们都明白吗?你们都清楚吗?你们都了解吗?你们在脑海里有很清晰的映像吗?大卫已经记得一清二楚了,他回去后会把所有东西写 下来,以免忘了,然后他会写在他的部落格。帕丽斯也是一样!

要忠心地跟随你的上师,我在我的贴文中有说过。这并不是为了克切拉还有我,而是为了世界各地的学生们。如果你没有忠心地跟随你的上师,却从这个中心 跳到另一个中心,从跟随这个喇嘛到跟随另一个喇嘛:‘哦,那个喇嘛的法座很大,他有4万个学生。这个喇嘛只有10个学生;我要去跟随那个有4万个学生的喇 嘛。’愚蠢,愚蠢。因为在甘丹寺,那里有许多简单、平凡的格西在教导我们。他们没有坐在法座上。当他们授课时,他们和其他普通僧人一样的席地而坐,但是在 我们的眼中,他们就和坐在法座上的喇嘛一样。请保持忠心。

当你将我所说的一一照着做,接下来你需要做的就是宗喀巴上师法门、金刚萨垛法门、曼达拉、礼拜、水供、35佛忏。我在我的部落格的贴文里有说过。你 要做的是,设置一个美丽的金刚瑜伽母坛,越大越好,越漂亮越好。你知道吗,如果你连这个也舍不得,你所修到的也和你所付出的一样少。设置一个美丽的金刚瑜 伽母坛是你所能够做的最好的事,把你所有的钱用来装饰美化金刚瑜伽母,供养她,接下来的一个星期,你就可以撒手归西了。这将会是你死之前所做的最好的一件 事。如果你把所有的钱储蓄起来,没有设置任何的东西,你不能把钱带走,你也没有累积到任何的功德。设置一个最美丽的金刚瑜伽母坛。无需太急,慢慢把它做 好。好好的计划。如果你负担得起最漂亮而且又大的金刚瑜伽母坛,太好了。如果你负担得起这么大的坛,太好了。如果你知道有人经济能力有限但是非常诚恳,赞 助他们。别说‘哦,那不是我的,那不是我的’你很愚蠢!你应该把握任何一个可以赞助金刚瑜伽母佛像的机会,赞助上百、上千的数额,越多越好。

每年你的生日,赞助一座金刚瑜伽母像。难道这不算是为你的生命做庆祝吗?拜托!每年你的生日,你做了些什么?我觉得你应该把金刚瑜伽母作为庆祝的高 潮,这是一件非常好的事,让别人可以供奉金刚瑜伽母。如果你能负担的金钱数目很小,赞助和你的岁数一样多的擦擦。或许当你在做这个赞助时,你赢得了头奖, 那你可以赞助更大的。你这一生还赞助过什么呢?你这之前赞助了所有的东西,把你的孩子、自己还有所有的人带入轮回中,越陷越深。你在过去所赞助的一切,若 没有了佛法,就等于是将他们带向下三道。你应该认真地想一想。

当你设置了这个美丽的金刚瑜伽母坛,持修5个前行、古亚喀査,专注在金刚瑜伽母。‘但是她不是金刚萨垛。我需要金刚萨垛吗?’不需要,你不需要金刚 萨垛佛像,金刚瑜伽母也是金刚萨垛,愚笨的人。然后你行35佛忏。‘但是我已经在持修35佛忏了呀,这不是金刚瑜伽母’如果你持修35佛忏,它可以帮你消 业,你就是在专注持修金刚瑜伽母法门。当你在专注持修金刚瑜伽母法门时,当你在消业时,你就成为了金刚瑜伽母。这就是你持修金刚瑜伽母法门的目的。你必需 了解。

所以人们必需做的是,设置金刚瑜伽母坛,照着我所说的去专注持修金刚瑜伽母法门。当他们在家里读《菩提道次第广论》,当他们在读《上师五十颂》,当 他们在读《利器之轮》时,他们坐在金刚瑜伽母面前,行礼拜,做供养,在她面前阅读,就好象是在持修她法门一样。《上师五十颂》、《利器之轮》、《菩提道次 第广论》、《朗讲》、《修心八颂》,都是金刚瑜伽母的修法。它们是金刚瑜伽母文字形象。他们都是。

忠心的跟随你的上师怎么会和金刚瑜伽母无关呢?修习《利器之轮》,领悟到了因果又怎么可能不是金刚瑜伽母呢?他们当然都是!显然的,一些人有了错误 的想法。金刚瑜伽母法门一定是有她自己的心咒,她自己的仪轨,她自己的仪式,那才是金刚瑜伽母法门。错了!我要澄清的就是这些。

我现在是在没有灌顶的情况下散播金刚瑜伽母法门。你们知道这是为什么吗?这样的话,就没有人会破戒。我在帮助你。我帮你在无需破戒的情况下和金刚瑜 伽母联系起来。我为什么要这样做呢?因为我觉得金刚瑜伽母是这世上最好的本尊,仅此而已。你或许会说‘哦,你有偏见’。我的确有。帕繃喀仁波切说的。我的 上师说的。喇嘛耶喜说的。所以,如果我有偏见,我有许多的支持者,你知道吗?我不是一天早上醒来后对人说‘哦,你知道吗,金刚瑜伽母是最好的本尊。’然后 秀月在想,‘那大威德金刚呢?’大威德金刚很棒。它真的很棒。但是你知道吗,试试看冥想9张脸,34只手臂和16只脚,冥想每手在拿着些什么,脚在踩着什 么,你知道吗,他每一只脚都踩着一样东西。秀月在多年前接受了一位高僧的大威德金刚灌顶。如果我问她大威德金刚每一只手在拿着什么,她会看着我,然后 ‘……’是的,这就是她到底花了多少时间在做大威德金刚冥想,大威德金刚,省省吧!金刚瑜伽母法门很简单。当你把金刚瑜伽母的右手结合大威德金刚的16只 右手的意思,就是金刚瑜伽母的右手。大威德金刚的16只左手把它们所有的意思和手中所持的物品结合起来,就是金刚瑜伽母的左手。我可以详细为你解释。全部 都在里面。

大威德金刚有16张脸,抱歉,是9张脸……他只是爱炫耀!他是个超爱炫耀的家伙……抱歉!金刚瑜伽母,她的一张脸就包含了大威德金刚9张脸的意思。 大威德金刚的,哦天啊,16只脚,嗨,请问他怎么走路?你可以想象他去购买一条裤子吗!想一下,他到Levi’s去,‘嗨,你们有适合我的裤子吗?’女售 货员会‘唔,你的腰围多少?’‘不再是32了,36’。‘天啊,大卫跟我说是34.’想象一下大威德金刚去买裤子,天啊,如果那个售货员是马来西亚人,他 将会晕倒。如果他是新加坡人,他会说,‘待会见。’然后大威德金刚在走路时踩死的动物,哦天啊,我说就当素食者去吧!他还是在踩踏着。我想说的是什么呢? 他所有16只脚和他所踩着的东西的意义,全都呈现在金刚瑜伽母的两只脚。当然,我可以给你们很美丽的解释,有关金刚瑜伽母的脚,为什么它们是弯着的,为什 么其中一只是直的,另一只是弯的。但是不是今天,你知道为什么吗?非常简单,你们还没有金刚瑜伽母的灌顶。我知道有些人会想,‘但是这不是我的错’。是你 的错。是的,有些可恶的人是这样想的。你们之中有些人是蛮可恶的。




是的,在《利器之轮》里,他们提及了大威德金刚。大威德金刚,嘿噜嘎和金刚瑜伽母同样都住在克切拉天堂。格西拉告诉我的。我问他,大威德金刚的天堂 是哪一个?他说,‘克切拉’。我接着说,‘哦,他们是一伙的吗?’他说,‘有问题吗?’ 金刚瑜伽母白天和嘿噜嘎一起,晚上则跟大威德金刚一起,难怪她那么快活。基于某些怪理由,他们都住在一起。好酷啊!


Extracted from the blog of His Eminence Tsem Tulku Rinpoche.

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The Bardo – extract from Good Life, Good Death






There is no such thing as a dead person, only a dead body.  My consciousness, which came from a past life, remains in my present life and will travel through to my future life, without identity, unless I am a highly developed practitioner, without memory.  Identity does not exist without the points of reference of time, label, or name and events.  Since identity keeps changing, who I am, or might have been, doesn’t matter really.

The moment I am separated from the physical body, what we call “me”, the object to which I point my finger is no longer me.  It is separated from me; it becomes my dead body.  Until that time, my body is most precious to me.  I maintain it, look after it and even a tiny little paid is unbearable.

Consciousness move out because the body has become unserviceable.  Then Bardo leads to reincarnation.  It is like a transfer, or station where you catch the next train.

When we die. how do we transit from this life to the bardo and from the to our next reincarnation?  What is travelling?  What really travels is a very subtle continuation of us, some kind of very subtle mine. a subtle energy like air.  We cannot see it physically, cannot catch any shape or light or form, not even energy.  It’s too subtle to grasp, far more suble than atoms and neutros.  It cannot be measured for the time being.

What continues had gone beyound positive and negative identification.  The dying mind is neutral and is too subtle to be either virtuous or  non-virtuous.  That’s what leaves the body, and, sooner or late, in its next life, it reverses the process of disconnecting that happened in the dying stage.  It reverses it and the consciousness then begins to take on a new form, awareness and finally, an identity, too.

The karma or pattern of action you create becomes an imprint which travels with you.  The imprint is like a life-sized image that shrinks and becomes a tiny trace.  It is even more subtle than memory and is not visible.  It is stored and surfaces when the conditions are right.

During the bardo, people take on the appearances they will have as mature adults in their next life.  But, at this point, they don’t have physical bodies.  These beings can see each other, but we can’t see them, because we have a physical body.  That’s where the curtain is drawn.

The nature of the bardo is such that you are not restricted in your movements.  You still have a body, but it is a mind-body, so there are no limitations of movements.  You go wherever your thoughts send you and it can be a wild ride..  Aside from exceptional cases, people can’t see or hear you.  You have lost the capacity to communicate in the way a human being is used to doing.

Sometimes, the bardowas, the people in the bardo, think they are still alive.  They don’t know they have died.  They may see their friends or loved ones crying and screaming and they might approach to console them. “Hey, don’t dry, don’t cry.  Why are your crying?”  But they won’t get any response and that might upset them.  They may come to sit in their usual place at the dining table, but they may find someone else there.  They won’t be served any food and will wonder, “What did I do?  Why are they ignoring me?” The bardowa is sensitive and life in the bardo is fragile.  Each one of those little upsets could kill them and push them into another life in the bardo.  These are the bardo’s sufferings.

Not everyone will have a prolonged bardo.  Some have a very short bardo; some will repeat the bardo seven times.  The maximum lifespan of a bardowa is seven days.  Each death is called a small death.  The maximum time a person can remain in the bardo is forty-nine days.  After forth-nine days, the bardowa takes rebirth.

This is one possible death.  Then there are two others, according to tradition, that result from positive karma or actions of body and mind.  In one you are received by winderful beings who show you to a pure land.  In the other, there may not be anyone to greet you, but you will feel like a child returning home.

Most of us don’t remember what happens between lives or who we were in another life, but great practitioners do retain some memories of their experiences and have reported them.  There are eighteen volumes of return-from-death stories that give detailed account of the bardo and rebirth.


Ulambana is a day where we can dedicate the merits to our loved ones who are no longer with us here. We can also dedicate the merits to our loved ones to remove their obstacles.

The word Ullambana is derived form a Sanskrit word which literally means “deliverance from suffering”.

Ulambana is s a Mahayana sutra which consists in a brief discourse given by the Gautama Buddha principally to the monk Maudgalyayana (Japanese Mokuren) on the practice of filial piety.

In the Ullambana Sutra, the Buddha instructs his disciple Maudgalyayana on how to obtain liberation for his mother, who had been reborn into a lower realm, by making food offerings to the sangha on the fifteenth day of the seventh month. This practice is the basis of the East Asian Ghost festival, including the Bon Festival, in honor of one’s ancestors.

Rejoice – extract from Tsongkhapa Commentary by HE Tesm Tulku Rinpoche


When you rejoice, you will counter jealousy, when you counter jealousy, you will achieve a state of mind that is peaceful, quiet, kind, forgiving and very, very accepting of others.

People who are not always happy with what other people get, they always create schism, problems and consequently, other people do not like them and they segregate them.

So to counter this type of emotion, one should rejoice …

Projections – Tweet Quotes/Teachings by His Eminence Tsem Tulku Rinpoche

Get aboard the spaceship Projection and we are bound for planet samsara. ~

Some make effort to find wisdom, some wait for it to be handed to them. The former will succeed.~

Some people make great efforts to obtain wisdom and those are the wins that inspire and achieve results.~

Salvation is at hand if you smite the enemy projections~

The best way to remain in samsara ‘secure’ & ‘safe’ is to keep all our projections & guard it with ferocity.~

Heaven and earth does not contain what you seek within thee.~

Salvation is within thee if only you seek within that is not contained elsewhere.~

I will always respect you but not your projections.~

Dear good friend Projections, why am I still in samsara today?~

Taking away suffering of others is best done by explaining their projections skilfully. ~

Gifts are an expression of generosity, appreciation and care.~

When we protect projections, then we keep away wisdom & potential release.~

Projections seem like our best companion because we have not experienced wisdom yet.~

Lost and rudderless is the state of samsara we reinforce with projections.~

When we realize projections is the real enemy & we make that undestanding grow, we are heading the right direction.~

Beauty is also a discriminatory facet of projections as everything within existence.~

Whenever we pick projections over elimination of ego, we re-affirm our status quo. ~

All that goes wrong should be blamed on projections. ~

Projections deceptions should win an emmy & oscar every year.~

The wellspring of samsara is projections.~

Projections has been our enemy from day one disguised as our best friend.~

A Buddha can never be ‘un-Buddha-ed, but samsaric being can have samsara removed. ~

Projections are not impermanent, while wisdom is not. Buddhas cannot revert.~

When we fight projections with love, we will win wisdom.~

Our projections are so simple, yet we make them out to be a matter of life or death.~

Projections which defeat wisdom is the binding factor of individual samsara. You are what you believe. ~

From heaven nor from hell we receive, as it’s all inside of us.~

Salvation cannot be found from mere words, but application.~

Dharma books remain as intellectual stimuli when we don’t firmly apply the knowledge.~

Safeguard projections and you re-affirm the ignorance that keep us bound.~

Love projections and you safeguard a life of suffering and many more~

When lacking integrity, thy fortunes will disperse.~

When dependent on projections, only further ills will arise.~

I cannot fit your projections, nor you to mine-Solution: rid the projections & not the person.~

Projections negate the path to any long term freedom & happiness~

Sowing seeds of wisdom is a long term solution to projections.~

Denizens of the Three Worlds, heed not your projection as salvation is within you.~

Projections can be severed somewhat by contemplation of death with results daily.~

Some make effort to find wisdom, some wait for it to be handed to them. The former will succeed.~

Some people make great efforts to obtain wisdom and those are the wins that inspire and achieve results.~

My projections is a huge scary monster that follows me in whatever I do.~

When we constantly rely on projections, then all sorts of damaging emotions rule the day.~

If we feed our projections due to lack of application of wisdom, then expect a consistent unending bumpy ride~

The battle has never been on the outside but within.~

It’s better to battle & challenge our projections daily rather than those around us.~

Fighting projections is the singular biggest battle we can have in our lives that is constant.~

We have to realize from the dharma point of view, everything we think and see is ulitmately wrong & that is wisdom.~

If karma is untouched married to projections, then it will be a long relationship lasting aeons.~

Projections are like a movie on a screen, it looks real & evokes so much emotions, but actually empty.~

When our projections are ultra strong & firm, it’s hard to get wisdom in so recitation of Manjushri mantra helps.~

Projections depend on deep ignorance which if untouched creates the endless samsara we experience daily.~

Whenever the mind depends on projections there is equation of karma involved.~

Feelings arise from the senses which arises from the mind which operates from projections. No wonder we suffer.~

Simple conveniences around us make life more easy, apreciate those daily.~

Creating schism and back talk only makes people lose respect for us.~

The battle has never been on the outside but within.~

It’s better to battle & challenge our projections daily rather than those around us.~

When people decieve you, you don’t have to trust them again. Letting them again, is not spiritual.

Having integrity is the basis of peace, friendship and success.~

When the chips are down and some condemn so easily, it shows who they are. ~

When projections are seen as sound coming from nowhere & dissipating to nowhere,we will progress.~

Meditation Practice – according to Chogyam Trungpa

ss…we neither hold the mind very tightly nor let it go completely.  If we try to control it, then its energy will rebound back on us.  If we let the mind go completely, then it will become very wild and chaotic.  So we let the mind go, but at the same time there is some discipline involved.  The techinques used in Buddhist tradition are extremely simple.  Awareness of bodily movement, breath and one’s physical situation are techinques common to all traditions.  The basic techinque is to be present, right here.  The goal is also the technique.  Precisely being in the moment neither suppressing nor wildly letting go, but being precisely aware of what you are.  Breath, like bodily existence, is a neutral process which has no ‘spiritual’ connotations.  We simply become mindful of its natural functioning. This is called shamantha practice .

With this practice, we begin to tread the hinayana or narrow path.  This is not to say that the hinayana approach is simplistic or narrow minded.  Rather, because the mind is so complicated, so exotic, craving all sorts of entertainment constantly, the only way to deal with it is to channel it into a disciplined path without side tracks.  The hinayana is a vehicle which does not speed, one which is right on the point, which is right on the point, a vehicle which does not get side tracked.  We have no opportunity to run away; we are right here and cannot step out.  It is a vehicle without reverse gear.  And simplicity of narrowness also brings an open attitude toward life situations, because we realise that there is no escape of any kind and give in to being right on the spot.

Meditation is not purely sitting alone in a particular posture attending to simple processes, but is also an openness to environment in which these processes take place.  The environment becomes a reminder to us, continually giving us messages, teachings, insights.

The simplicity of the hinayana is the foundation for appreciating the splendour of the mahayana and the tremendous colour of tantra.  So before we relate to heaven, we must relate to earth and work on our basic neuroses, develop transcendental common sense, seeing things as they are, without magnifying what is or dreaming about what we would like to be.

The Correct Manner of Engaging in Spiritual Training

In the beginning, listen to many teachings

In the middle, take all teachings as personal advice

In the end, practice day and night without let

Throughout these three stages, dedicate the merit

To the continuation of the enlightenment tradition…

B uddha parinirvana




The sign of having listened correctly is that the meaning of all the teachings heard will begin to arise as personal advice.  Then when this second step becomes firm, one naturally inclines toward intensively practising day and night without let.

The three main activities on the Buddhist path to enlightenment aare study, contemplation and meditation.  Meditation is of two types: analytical (ie cursive, reflective) and fixed (ie non cursive, formal).  It is a mistake to practice only the latter of these two types.buddha 3

It is not necessary to retreat to a remote cave in order to practice meditation.  Any quiet place will do.

Je Land-dol Rinpoche once said; “an intermediate scholar meditator is equal to a great hermit meditator.”  What he meant by this is that it is best to have study and contemplation as the basis.  Then meditation becomes really powerful.

While pursuing our studies, we should train in the vast and profound oral instructions that constitute the fundamental Buddhist path.  On top of that, we should cultivate the samadhi that combines serenity (shamatha) with insight (vipashyana) and thus accomplish the two final perfections of meditation and wisdom.

The Bodhimind

…is the very root of the peerless Mahayana, and one should continuously hold it in the forefront of all activities.  Especially, make it the basis of any study or practice that you engage in.