Walking the Vajrayoginī Mandala

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🌿 Prologue: Atiśa’s Kadam Roots in Nepal

Before walking the Kathmandu Valley as a geographic mandala, it is important to recognize the footsteps of Atiśa Dīpaṅkara Śrījñāna (982–1054), the great Indian master who founded the Kadam lineage. Atiśa is not just one master among many — he is the root Kadam guru, the source of Lamrim and Lojong teachings that later became the Gelug tradition, and through Geshe Kelsang, the modern NKT.

Atiśa’s journey through Nepal touched several key sites already sacred to tantric practitioners. By retracing his steps, we see how the Valley was prepared as a living mandala of Kadam and Vajrayoginī practice — a container later completed by Je Tsongkhapa and preserved in the Gelug/NKT lineage.

While other masters (Tilopa, Nāropa, Maitrīpa, Marpa, Milarepa) are tied to specific caves and temples, Atiśa is unique because his presence creates an arc across the Valley, binding together multiple sacred places into one Kadam narrative. For this reason, his footsteps deserve their own prologue before we walk the Valley geographically.

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Atiśa at Boudhanath

• Why visit: Circumambulated and blessed the great stūpa, teaching disciples in the Valley.

• Lineage link (Gelug/NKT): Vajrayoginī adept in India, Atiśa brought Kadam Lamrim to Tibet. His presence here sanctifies Boudhanath as a Kadam site.

• Curt’s footnote: This matters to me because Atiśa is the root Kadam master; to circle Boudhanath is to literally walk in his footsteps.

Atiśa at Pharping

• Why visit: Stayed where Yoginī practice was already thriving.

• Lineage link: Pharping’s Pamting Yoginī temple linked Kadam Lamrim with Yoginī seats of the Valley, later integrated by Tsongkhapa.

• Curt’s footnote: Atiśa walked among the Pamting Yoginī temples, bridging Kadam and Vajrayoginī.

Atiśa at Pashupati–Guhyeśwarī

• Why visit: Practiced at the innermost Yoginī seat.

• Lineage link: Affirms Kadam masters relied on Vajrayoginī before Tibet.

• Curt’s footnote: Atiśa’s practice here shows Kadam and Vajrayoginī are inseparable — the union my tradition carries.

Namo Buddha (Kavre District)

• Why visit: Buddha’s self-sacrifice site; Atiśa taught bodhicitta here.

• Lineage link: Bodhicitta is the foundation of Kadam/Gelug/NKT and the ground of Vajrayoginī.

• Curt’s footnote: Ties compassion and tantra — twin currents of my path.

Mahābodhi Temple (Patan, 14th c.)

• Why visit: Newar replica of Bodhgayā’s temple.

• Lineage link: Kadam aspiration to recreate Bodhgayā, foreshadowing Gelug/NKT temple-building.

• Curt’s footnote: Mirrors Geshe Kelsang’s Heruka & Vajrayoginī temples worldwide.

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✅ With this Prologue, the pilgrim understands:

• Atiśa planted the Kadam roots in Nepal.

• These roots became the container (Lamrim, Bodhicitta) into which Nāropa’s Vajrayoginī siddhi later flowed.

• With this frame, we now step into the Valley’s geographic mandala.

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✨ Section 1: Swayambhu / West Kathmandu

Swayambhunath Stūpa

• Why visit: Ancient self-arisen stūpa, mythic mandala-center of the Valley, revered by siddhas including Virūpa.

• Lineage link: Symbol of wisdom/compassion union, honored by Atiśa and later Gelugpas.

• Curt’s footnote: Mythic heart of the Valley — reminds me that Gelug/NKT Vajrayoginī practice is grounded in Nepal’s sacred landscape.

Shantipur Cave

• Why visit: Sealed chamber of Śāntikar Ācārya, tantric siddha.

• Lineage link: Echoes the secretive aspect of Vajrayoginī practice.

• Curt’s footnote: Shows the hidden dimension of siddha power beneath Swayambhu.

Agniśalā / Fire Cave

• Why visit: Tied to inner-heat yoga (tummo), linked to Virūpa.

• Lineage link: Inner fire is a foundation of Yoginī tantra and Vajrayoginī’s Six Yogas.

• Curt’s footnote: Central to completion-stage practice in my lineage.

Hermit Caves (slopes of Swayambhu)

• Why visit: Used by yogis; oral lore links Marpa and Milarepa.

• Lineage link: Reflects the retreat culture that Kadam/Gelug yogis shared.

• Curt’s footnote: Shows Dharma’s transformative yogi spirit across traditions.

Bijeshwarī Vajrayoginī Temple & Maitrīpa’s Cave

• Why visit: One of the four great Vajrayoginī seats; Maitrīpa meditated here.

• Lineage link: Connects Nāropa’s siddhi with Kadam masters; core of Naro Kachö.

• Curt’s footnote: Maitrīpa bridges Nāropa’s Vajrayoginī with Kadam/Gelug/NKT.

Jamacho / Nagarjun Hill Caves

• Why visit: Retreat caves of Nāgārjuna and later yogis.

• Lineage link: Nāgārjuna’s Madhyamaka is the philosophical root of Vajrayoginī practice.

• Curt’s footnote: These caves embody the union of philosophy and tantra.

Phelgyeling Monastery (near Swayambhu)

• Why visit: Houses the Dorje Shugden statue consecrated by the Fifth Dalai Lama.

• Lineage link: Historic confirmation of Shugden protector practice in Gelug.

• Curt’s footnote: For me, this is my protector lineage made visible.

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✨ Section 2: Pharping (South Valley)

Asura Cave

• Why visit: Guru Padmasambhava’s Vajrakīlaya retreat cave.

• Lineage link: Part of Yoginī-tantra culture underlying Vajrayoginī.

• Curt’s footnote: Shows how the Valley is a mandala of tantric attainment beyond sects.

Yangleshö Cave

• Why visit: Padmasambhava’s site of stabilization and attainment.

• Lineage link: Connected to Heruka-class tantra like Vajrayoginī.

• Curt’s footnote: Meditating here connects me to the wider Yoginī culture.

Pharping Vajrayoginī Temple (Pamting Yoginī)

• Why visit: One of the four great Yoginī seats; founded by Pamtingpa brothers, disciples of Nāropa.

• Lineage link: Root of Naro Kachö Vajrayoginī lineage.

• Curt’s footnote: Marpa visited three times — bridging Kagyu with Gelug/NKT, as my guru often highlighted.

Hillside Retreat Caves

• Why visit: Still used by yogis today.

• Lineage link: Continuity of Yoginī retreat culture.

• Curt’s footnote: This embodies the real work of Vajrayoginī — retreat and realization.

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✨ Section 3: Sankhu / Northeast Valley

Sankhu Vajrayoginī Temple (Gunbaha/Gumba)

• Why visit: One of the four great Yoginī seats; the outer seat.

• Lineage link: Site of Nāropa’s Vajravārāhī realization, root of Naro Kachö.

• Curt’s footnote: My first Vajrayoginī temple — the fountainhead of my own path.

Milarepa’s Cave (above Sankhu)

• Why visit: Local Kagyu pilgrimage site.

• Lineage link: Celebrated in Gelug/NKT as proof of Dharma’s transformative power.

• Curt’s footnote: For me, it bridges Nāropa’s siddhi and Milarepa’s transformation.

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✨ Section 4: Pashupatinath / Guhyeśwarī (East Kathmandu)

Guhyeśwarī Temple (Innermost Yoginī seat)

• Why visit: One of the four Yoginī seats; revered as both Śakti Peetha and Vajrayoginī site.

• Lineage link: Atiśa practiced here; central in Kadam/Gelug Vajrayoginī recognition.

• Curt’s footnote: Standing here is standing inside Vajrayoginī’s own mandala.

Vajrayoginī Shrine inside Guhyeśwarī compound

• Why visit: Buddhist Vajrayoginī shrine hidden within.

• Lineage link: Confirms Vajrayoginī practice was alive in Newar Buddhism.

• Curt’s footnote: Proof that Vajrayoginī’s presence is continuous and secret.

Tilopa’s Cave

• Why visit: Retreat cave of Tilopa, direct Vajrayoginī adept.

• Lineage link: Tilopa → Nāropa → Naro Kachö lineage.

• Curt’s footnote: Tilopa is the grandfather of my practice — this cave is my origin point.

Nāropa’s Cave

• Why visit: Where Nāropa practiced Vajrayoginī and Mahāmudrā.

• Lineage link: Source of the Naro Kachö Vajrayoginī cycle.

• Curt’s footnote: Meditating here means entering the cradle of my lineage.

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✨ Section 5: Patan / Lalitpur

Golden Temple (Hiranya Varna Mahavihar)

• Why visit: Famous Newar vihara with ancient Heart Sūtra manuscript and massive Vajra & Bell.

• Lineage link: Emptiness teachings (Heart Sūtra) as ground of Vajrayoginī.

• Curt’s footnote: This is my karmic home base in Nepal, beside Hira Guest House.

Khadga Yoginī Temple (Pulchowk)

• Why visit: Yoginī shrine with sword of wisdom.

• Lineage link: Manjushrī wisdom aspect of Vajrayoginī mandala.

• Curt’s footnote: Reminds me of sharp, cutting wisdom in my practice.

Mahābauddha Vidyādhārī Vajrayoginī Shrine

• Why visit: City shrine of Vajrayoginī in Vidyādhārī form.

• Lineage link: Confirms Yoginī’s diverse forms in the Valley mandala.

• Curt’s footnote: Shows Vajrayoginī devotion permeated every layer of life.

Mahābodhi Temple (Patan)

• Why visit: Replica of Bodhgayā.

• Lineage link: Kadam devotion; later mirrored in Gelug/NKT temple-building.

• Curt’s footnote: Same Kadam impulse lives on in Geshe Kelsang’s temples.

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✨ Section 6: Other Vajrayoginī Shrines of the Valley

Halchowk Vajrayoginī (NW Kathmandu)

• Why visit: Part of extended Yoginī mandala.

• Lineage link: Confirms Valley itself is Vajrayoginī’s body.

• Curt’s footnote: Grounds my sādhanā visualization in real geography.

Indrayani Yoginī (Bishnumati River)

• Why visit: River shrine, feminine flow.

• Lineage link: Embodies bliss-emptiness inseparability.

• Curt’s footnote: Shows the flowing, river-like wisdom of Yoginī practice.

Chobar Gorge & Manjushrī’s Cave

• Why visit: Mythic site where Manjushrī drained the Valley.

• Lineage link: Manjushrī inseparable from Vajrayoginī; Tsongkhapa as emanation.

• Curt’s footnote: This gorge is where the Valley became a vessel for Yoginī practice.

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✨ Section 7: Boudhanath / Central Valley

Boudhanath Stūpa

• Why visit: One of the greatest stūpas, focal point of Tibetan Buddhism.

• Lineage link: Blessed by Atiśa; Gelug monasteries hold Vajrayoginī cycles here.

• Curt’s footnote: To circle Boudhanath is to circle in Atiśa’s steps.

Atiśa Memory Sites

• Why visit: Sites recalling his stay around Boudhanath.

• Lineage link: Tied Vajrayoginī devotion to Kadam presence in Nepal.

• Curt’s footnote: This makes Boudha not just Buddhist — but Kadam.

Dorje Shugden Temple (Chabahil)

• Why visit: Modern temple; daily protector practice.

• Lineage link: Shugden as Wisdom Protector of Vajrayoginī.

• Curt’s footnote: Connects me to my guru’s protector devotion.

Trode Khangsar (Chabahil)

• Why visit: One of the oldest Shugden chapels.

• Lineage link: Historical continuity of protector practice.

• Curt’s footnote: Shows protector devotion is rooted, not recent.

Gangchen Ladrang (Arubari)

• Why visit: Home to Shugden statue of Lama Yeshe, entrusted to Lama Gangchen.

• Lineage link: Modern Gelug/NKT protector heritage.

• Curt’s footnote: Ties me directly to the generation of my teachers.

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✨ Section 8: Lineage & Kadam Footsteps

(Reframing the Valley through Atiśa’s presence — see Prologue for details.)

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✨ Section 9: Dorje Shugden Protector Chapels (Overview)

Phelgyeling Monastery (Swayambhu) — Fifth Dalai Lama’s Shugden statue.

Shugden Shrine (Swayambhu area) — smaller chapel.

Trode Khangsar (Chabahil) — oldest temple branch.

Dorje Shugden Temple (Chabahil) — modern, active.

Gangchen Ladrang (Arubari) — Lama Yeshe’s statue preserved.

✅ Together, these sites form the protector mandala of the Valley.

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✨ Section 10: Outside the Valley

Namo Buddha — Atiśa’s bodhicitta teachings, root of Kadam.

Helambu / Yolmo Caves — retreat sites of Padmasambhava & Milarepa.

Maratika / Halesi Cave — immortality realization of Padmasambhava & Mandāravā.

Lapchi (Gaurishankar) — speech-mandala of Cakrasaṃvara/Vajrayoginī, tied to Saraha & Milarepa.

Milarepa’s Cave (Manang) — Kagyu cave, celebrated in Gelug/NKT as inspiration.

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✅ Closing Note

The Kathmandu Valley is not only a cultural landscape but a living Vajrayoginī mandala. For Kadam/Gelug/NKT practitioners, walking these sites means walking the union of Atiśa’s Kadam container and Nāropa’s Vajrayoginī siddhi, preserved in Tsongkhapa’s system and renewed through Geshe Kelsang’s vision.

This pilgrimage is both outward and inward: a journey across Nepal and a journey into Vajrayoginī’s mandala of bliss and emptiness.