His Holiness has stated clearly that if one's teachers determine one has a special connection with Vajrayogini, it is perfectly fine to practice in the Gelug tradition.
However, in terms of the study of tantra, VY is not really enough to understand Lama Tzongkhapa's teachings on the subject. This is because LTK writes his teachings on tantra from the perspective of gsang bde 'jigs gsum (Guyasamaja, Chakrasamvara and Yamantaka). So clearly for most students of his tradition these three should be most important.
HHDL is (rightly, I think), concerned about the practice of Guyasamaja degenerating as so much of Tzongkhapa's tantric literature is written from the perspective of this system. If the practice degenerates, understanding LTK's key tantric works will be more difficult. If we cannot properly study LTK's tantric commentaries and abandon them in favour of works of later lineage figures, how can we say we are preserving the Gelug tradition?
That being said , Vajrayogini's practice is excellent for busy people due to its simplicity. Also, it is said to carry a special blessing due to how the initiation is performed.
Some have said VY (in other forums,not here) is being suppressed in the monasteries, this is patently ridiculous. I received the initiation just last week from the abbot of Sera Jey, it was transmitted aling with Yamantaka and Anuguhaya Hayagriva over four days.
In FPMT I would not say that VY is emphasized particularly over other HYT deities. Indeed, Yamantaka seems most popular, and his self initiation is performed in a group setting by qualified students at many of the centres. Lama Zopa Rinpoche has also been emphasizing Anuguhaya Hayagriva practice the last few years .
The Master's Program students focus on Guyasamaja commentaries in the tantric module of their course, as they should. Why? Because Lama Tzongkhapa did so, and recommended this approach for the deep study of tantra. So it seems a good idea for full time study programs.
As for Tsem Tulku's statement about the supremacy of VY, thus has to be taken with a grain of salt. Rvery HYT deity has within its writings statements about why it is supreme. For example, Yamantaka's five unique features, Chakrasamvara's potential for giving rise to great bliss etc. So in the end it comes down to the individual. There is no one size fits all.
At every empowerment you attend the lama says why that particular deity is special.
Someone mentioned Chakrasamvara and VY as being easier to practice, I agree in the case of VY. But in the Gelug tradition a complete practice of Chakrasamvara in either the Luipa or Ghantapa lineage is very complex, long with difficult visualuzations. There is the practice of the Three Purifications and Chakrasamvara 5 Deity but this is not considered the full practice, it doesn't contain the body mandala for example.
Another thing I wanted to mention is that LTK states we need to develop both illusory body and clear light, and clearly says we need both pha gyu (father tantra) and ma gyud (mother tantra). Of course, most of us are probably not at the point where we need to worry about this at the moment.
Last edited by JKhedrup
on Mon Apr 28, 2014 3:24 am, edited 1 time in total.
In order to ensure my mind never comes under the power of the self-cherishing attitude,
I must obtain control over my own mind.
Therefore, amongst all empowerments, the empowerment that gives me control over my mind is the best,
and I have received the most profound empowerment with this teaching.
brtsal ba'i bkhra drin