VAJRAYOGINI MANTRA ~ SARVABUDDHAḌĀKIṆĪ THE ḌĀKIṆĪ WHO IS THE ESSENCE OF ALL BUDDHAS

VAJRAYOGINI MANTRA ~ SARVABUDDHAḌĀKIṆĪ THE ḌĀKIṆĪ  WHO IS THE ESSENCE OF ALL BUDDHAS OṂ OṂ OṂ SARVABUDDHAḌĀKIṆĪYE VAJRA VARṆANĪYE VAJRA VAIROCANĪYE HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ SVĀHĀ Transliteration oṃ oṃ oṃ sa rva bu ddha ḍā ki ṇī ye va jra va rṇa nī ye va jra vai ro ca nī ye hūṃ hūṃ hūṃ pha ṭ pha ṭ pha ṭ svā hā Vajrayogini Explained Vajrayoginī (Sanskrit : 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. 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. 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". 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." 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, to become a stand-alone practice of Anuttarayoga Tantra in its own right. 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. 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." 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. 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. See also: https://www.tibetanbuddhistencycloped... ~ ~ ~ For the benefit of numberless sentient beings.