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Old 11-06-2012, 07:45 PM   #284
lightgiver
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The Pure Land of Vajrayogini...



Outer Pure Dakini Land is beyond the world of ordinary experience. It is the Pure Land of Buddha Vajrayogini and Buddha Heruka. A Pure Land is a world that is free from true sufferings. Nowhere in samsara is without true sufferings, because the samsaric environment itself acts as a condition to experience suffering. Ordinary beings are born in samsara without choice and continually have to experience dissatisfaction and misery. However, if we purify our mind we purify our experience of the world and thereby attain a Pure Land free from all suffering.

There are different Pure Lands associated with different Buddhas. Pure Dakini Land is similar to the Pure Lands of Tushita and Sukhavati, except that Heruka and Vajrayogini’s Pure Land is the only one in which beings can receive teachings on Highest Yoga Tantra and put them into practice.

When through Vajrayogini’s guidance those who are very old and infirm reach her Pure Land they will no longer experience the sufferings of old age and sickness. All signs of their old age will disappear and they will be transformed into sixteen-year-olds of great beauty and vitality, enjoying an endless life span.

All the enjoyments they desire will appear spontaneously. They will never be reborn in samsara again, unless they choose to for compassionate reasons. Everyone who reaches this Pure Land will receive teachings on Highest Yoga Tantra directly from Heruka and Vajrayogini and thereby attain enlightenment quickly.



Outer Pure Dakini Land can also be explained in terms of an individual practitioner’s personal experience. From this point of view we attain outer Pure Dakini Land by completing the practices of the generation stage of Vajrayogini.

During our training in generation stage meditation we visualize our body as the pure body of Buddha Vajrayogini, our immediate surroundings as the mandala of Vajrayogini, and our world as Pure Dakini Land. If we engage in generation stage practice continuously, the ordinary, impure appearances to our mind will gradually diminish and finally cease altogether. Once we have gained a firm realization of generation stage we shall experience only pure appearances and our world will be transformed into Pure Dakini Land. The great Teacher Tenpa Rabgyä said that Pure Dakini Land is not some faraway place, nor is it necessary to disappear from this world to reach it.



Pure appearances are experienced only by realized practitioners. It is generally accepted in both Sutra and Tantra that the world appears to our mind as faulty, imperfect, and unsatisfactory because our mind is impure – polluted by the delusions and their imprints. In Ornament for Clear Realization Venerable Maitreya says that when the minds of sentient beings become completely pure, their environment becomes a Buddha’s Pure Land.

A Pure Land can be attained only by purifying the mind. Even when we have attained outer Pure Dakini Land through a firm realization of generation stage we shall still appear to others as an ordinary, impure being. Ordinary people can-not recognize that another person is in a Pure Land because they cannot perceive that person’s Pure Land and cannot share their experience of it. Someone once asked Milarepa in which Pure Land he had attained enlightenment and Milarepa pointed to his cave. The questioner could see only a cold, empty cave, but for Milarepa that cave was a Pure Land.

Because the minds of ordinary beings are impure, whatever appears to them is seen as ordinary. As ordinary beings with ordinary appearance we cannot experience anything as totally pure and perfect. Even an emanation of Buddha appears to us to have faults. It is because we have ordinary appearance that we view ourself and others as imperfect – subject to faults such as sickness and ageing.


According to Sutra teachings the root of samsara is self-grasping and the delusions that arise from it. However, according to Secret Mantra teachings the root of samsara is ordinary appearances and ordinary conceptions. The self-grasping recognized by Sutra practitioners is only a gross ordinary conception.

In this context, any being who is not a Buddha, and any environment, enjoyment, or body that is not a Buddha’s, is ordinary. Perceptions of these objects as ordinary due to impure minds are ordinary appearances, and the minds that conceive of objects in this way are ordinary conceptions. According to Secret Mantra teachings, ordinary appearances are obstructions to omniscience and ordinary conceptions are obstructions to liberation. Both ordinary appearances and ordinary conceptions have many levels of subtlety.

One of the main purposes of practising generation stage meditation is to overcome ordinary appearances and ordinary conceptions. We can overcome ordinary appearances by developing clear appearance of being Vajrayogini, and we can overcome ordinary conceptions by developing divine pride of being Vajrayogini.Because of our ordinary appearances and ordinary conceptions we experience an endless cycle of ordinary death, ordinary intermediate state, and ordinary rebirth.

This endless cycle, known as ‘samsara’, must be broken. Through generation and completion stage practice we can purify the three ordinary states of death, intermediate state, and rebirth, and thereby attain the three bodies of a Buddha.

A General Explanation of the Body Mandala Practice

A body mandala is so called because the original substance that transforms into a body mandala is part of the body of a self-generation. This is similar to calling a vase a golden vase because the substance of the vase is gold.



A body mandala is defined as the transformation of any part of the body of a self-generation into a Deity. Merely visualizing Deities marked on the body, as in the practice of Yamantaka, is not a body mandala practice. Moreover, when we generate ourself as Vajrayogini our body is not a body mandala because its substantial cause is not a part of our body. During the practice of bringing death into the path we mentally dissolve our ordinary body into emptiness, and from emptiness we arise in the form of the letter BAM, which is the nature of our own mind. This BAM then transforms into the body of Vajrayogini. Since the substantial cause of the body of the self-generation is our mind, the body of the self-generation cannot be a body mandala. It is only when a part of the body of the self-generation transforms into a Deity that it becomes a body mandala. This is not easy to understand at first and there are different interpretations in various texts as to what is and what is not a body mandala.

Recognizing its superiority over the body mandala practices of other Deities, many highly realized practitioners have praised the profound body mandala practice of Vajrayogini. It is an especially powerful method for blessing our channels, drops, and winds. Through such blessings our inner winds will gather and dissolve within the central channel at our heart, and this will cause us to experience the clear light of bliss, the actual quick path leading to Buddhahood. Je Tsongkhapa said that the attainment of spontaneous great bliss depends upon the channels and drops being blessed by Heroes and Heroines. Meditating on the body mandala enables us to receive these blessings. When we visualize our channels and drops in the aspect of Heroines, the Heroines of the twenty-four holy places actually enter into our channels and drops and bless them. This helps us to develop great bliss.


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Last edited by lightgiver; 11-06-2012 at 07:52 PM.
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