Difference between revisions of "The lion-headed dakini"
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− | All [[phenomena]] dissolve into [[Shunyata]] or [[emptiness]], and again all [[phenomena]] arise out of [[Shunyata]]. In the [[Tantras]], one fights [[fire]] with [[fire]]. To those who are without [[knowledge]], [[Simhamukha]] is the [[demonic Terrible Mother]], who threatens to devour her son, threatening his very [[existence]]. What is more {{Wiki|terrifying}} than the [[lion’s roar]] heard in the dark jungle in the middle of the night? She represents the [[primordial]] {{Wiki|fear}} of being killed and devoured by a savage beast. It is the threat of {{Wiki|annihilation}}. But to those who possess [[knowledge]], the [[lion-headed goddess]] is the very [[form]] of [[emptiness]]. They have [[nothing]] to {{Wiki|fear}} from [[the great void]]. She is the terrible lion-headed sentinel of [[time]] who stands at the portal, the active [[manifestation]] of [[primordial wisdom]], who destroys the notion of an [[unchanging]] [[permanent]] [[ego]] or [[substance]]. | + | |
− | + | SELECTED BY [[JAMPA NAMGYAL]] augmented [[illusions]] no. 4 < web source http://scanr.net > the [[lion-headed dakini]] February 11th, 2007 According to [[Dilgo Khyentse Rinpoche]], the original [[scriptural]] source for [[Simhamukha]] is the [[Drwaba’i sdom-pa’i rgyud]]. This [[Tantra]], where [[Simhamukha]] is linked with the eight [[wrathful]] [[Gauris]] ([[ke’u-ri-ma brgyad]]) and the eight [[Tramenmas]] or [[animal-headed sorceresses]] ([[phra-men-ma brgyad]]), appears to be connected with the [[Guhyagarbha]] [[Mayajala]] cycle ([[sGyu-‘phrul drwa-ba]]). | |
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+ | In the “[[Tibetan Book of the Dead]]” ([[Bar-do thos grol]]), these [[Gauri]] {{Wiki|witches}}, representing the eight types of [[mundane]] [[consciousness]], and these [[eight animal-headed sorceresses]], representing the eight [[objects]] of [[consciousness]], appear to the deceased [[consciousness]] on the twelfth and thirteenth days of the [[Bardo]] [[experience]] after [[death]]. | ||
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+ | However, it is mainly through the [[Termas]] or [[hidden treasure]] texts discovered since the 11th century that [[Simhamukha]] is practiced among the [[Nyingmapas]]. According to the [[Sutra]] system, the [[practitioner]] takes [[refuge]] in the [[Three Jewels]] of the [[Buddha]], the [[Dharma]], and the [[Sangha]]. | ||
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+ | However, according the [[Tantra]] system one also takes [[refuge]] in the [[Three Root]] of the [[Guru]], the [[Deity]], and the [[Dakini]] ([[bla-ma yi-dam mkha’-‘gro gsum]]). In the [[Terma]] system of [[Jatson Nyingpo]] (‘[[Ja’-tshon snying-po]], 1585-1656), known as the [[dKon-mchog spyi ‘dus]], “The [[Union of all the Precious Ones]],” the [[principal]] [[visualization]] practice is the [[Zhi drag seng gsum]]. | ||
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+ | Here [[zhi]] ([[zhi-ba]]) means “[[peaceful]],” that is, the [[peaceful]] [[form]] of [[Guru Padmasambhava]] known as [[Guru Zhiwa]], dressed in his usual [[robes]], holding in his right hand a golden [[vajra]] before his [[heart]] and in his left hand a [[kapala]] containing a [[long-life vase]]. | ||
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+ | Drag ([[drag-po]]) means “fierce,” and refers to the [[wrathful]] [[form]] of [[Padmasambhava]] known as [[Guru Dragpo]], who is flaming [[red]] in {{Wiki|color}}, attired as a [[wrathful deity]], holding a [[vajra]] in his right hand and a black {{Wiki|scorpion}} in his left. And seng means “[[lion]],” and refers to the [[lion-headed Dakini Simhamukha]] ([[sen-ge’i gdong ma]]). | ||
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+ | These three, invoked as a {{Wiki|trinity}}, represent the [[Three Roots]] of [[Guru]] [[Deva]] and [[Dakini]]. The famous [[Terton]] [[Ratna Lingpa]] ([[Ratna gling-pa]], 1403-1479) also discovered many [[Termas]] relating to [[Simhamukha]]. | ||
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+ | Similarly, the famous child prodigy [[Tulku]] [[Mingyur Dorge]] ([[Mi-‘gyur rdo-rje]], 17th cen.), who received the [[gNamchos]] or “[[sky teachings]],” channeled certain [[hidden treasure]] texts pertaining to her. Here and in other [[Termas]] there are presented different histories of how [[Padmasambhava]] received [[transmissions]] directly from his [[Dakini]] [[teacher]] in [[Uddiyana]], [[Guhyajnana Dakini]] ([[gSang-ba ye-shes mkha’-‘groma]]). | ||
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+ | One of the eight [[manifestations]] of [[Padmasambhava]] ([[mtshan brgyad]]) is [[Simha-raurava]] ([[Sengge sgra-sgrogs]]), “the [[roar of the lion]],” which is linked with [[Simhamukha]] because [[Padmasambhava]] recived the [[transmission]] from [[Guhyajnana]] when he was in that guise. As already said, [[Simhamukha]] is regarded as an [[emanation]] of this [[Dakini]] from [[Uddiyana]]. Because of the close link of [[Simhamukha]] with [[Padmasambhava]], one could say she represents his Anima. | ||
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+ | According to the [[traditional]] history of the [[Seven Line Prayer]] ([[tshig bdun gsol ‘debs]]) of [[Padmasambhava]], once an assembly of [[Buddhist]] [[scholars]] at [[Nalanda university]] [[debated]] with a group of [[Hindu]] [[scholars]] over certain matters of [[philosophy]]. But the [[Buddhist]] [[scholars]] soon found themselves losing, and [[offered]] [[puja]] to the [[Dakinis]], praying for their help. | ||
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+ | The melodious {{Wiki|voices}} of the [[Dakinis]] prophesied that their brother, [[Padmasambhava]], would come the next day to help them. The next morning, a wild looking [[yogi]] from the [[cremation ground]] nearby entered the hall and engaged the [[Hindu]] [[scholars]] in [[philosophical]] [[debate]]. By the end of the day, he had systematically demolished all their arguments. But many [[scholars]] remained obstinate, shouted insults at the [[yogi]], and strode about the hall arrogantly. | ||
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+ | The [[Guru]] sitting [[calmly]] amidst the storm [[raging]] about him, allowed a [[thought]] of [[anger]] to well up within him and then he {{Wiki|projected}} the fiery [[energy]] of this [[wrath]] into the [[space]] before him. It coalesced into the {{Wiki|terrifying}} [[form]] of the fiery [[lion-headed Goddess]]. The haughty [[scholars]] were terrified at this [[manifestation]] and fled the hall. | ||
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+ | But the [[goddess]] pursued them, throwing them down of the ground. Terrified the begged for their [[lives]] and submitted to the [[Guru]] and his teachings. Despite her [[wrathful]] [[appearance]] and her [[magical]] [[activities]], [[Simhamukha]] is a [[manifestation]] of the [[enlightened awareness]] of the [[Buddha]] and her [[nature]] is [[compassion]]. She slays the [[dragon]] representing the forces of [[evil]] and {{Wiki|chaos}}. | ||
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+ | She only shows her fierce and [[angry]] face in order to subdue misguided [[beings]], much like a mother [[disciplining]] her naughty child. The [[worldly]] [[gods]] and [[spirits]] are not [[enlightened beings]]; they are still [[conditioned]] by their [[ignorance]] and their [[karma]] and still abide inside of [[Samsara]] or cyclical [[existence]]. | ||
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+ | And sometimes they direct [[negative energy]] against [[humans]] in the [[form]] of maledictions and the practice of [[Simhamukha]] may be used to avert and repulse these [[psychic]] attacks. [[Transcendent]] [[deities]] like [[Simhamukha]] are [[emanations]] or {{Wiki|projections}} of [[enlightened beings]] and being {{Wiki|archetypes}} they may serve as [[meditation]] [[deities]]. | ||
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+ | These figures are principally classified into three types, because [[meditation]] on them the serve as [[antidotes]] to the three [[principal]] [[poisons]] that afflict [[human]] [[consciousness]]: 1. [[meditation]] on [[peaceful]] [[tranquil]] [[deities]] transforms {{Wiki|confusion}}, 2. [[meditation]] on [[wrathful deities]] transforms [[anger]], and 3. [[meditation]] on [[lustful]] or [[joyous]] [[deities]] transforms [[desire]]. | ||
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+ | Where do the ornaments, attire, and [[attributes]] of a [[wrathful deity]] come from? According to the [[Tantras]], in prehistoric times on an [[island]] in the [[Indian]] ocean, [[Matam Rudra]], a black sorcerer and {{Wiki|demon}} [[king]], threatened the very survival of the primitive [[human]] race. | ||
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+ | Therefore, the [[Bodhisattvas]] [[Hayagriva]] and [[Vajravarahi]] gained entrance into his gigantic [[body]] and blew him apart from the inside. Thereupon, they donned his attire and ornaments and proceeded to subdue the lesser {{Wiki|demons}}, {{Wiki|terrifying}} them with their [[wrathful]] [[appearance]]. | ||
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+ | [[Simhamukha]] wears these same ornaments. As the [[Queen of the Night]], she keeps at bay the nightmarish {{Wiki|demonic}} entities who ever seek to invade our sunlight [[world]] of [[consciousness]] from the {{Wiki|twilight}} [[realms]] beyond. As the active [[manifestation]] of [[emptiness]] and [[wisdom]], her [[lion’s roar]] disperses discursive [[thoughts]]. | ||
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+ | And she is naked because she is equally devoid of discursive [[thoughts]]. If the Great [[Goddess]] can be said to [[manifest]] herself in the three {{Wiki|archetypes}} of Maiden, Mother, and Crone, [[Simhamukha]] represents the Crone aspect of [[feminine wisdom]]. She is the {{Wiki|archetype}} of the {{Wiki|destructive}} Terrible Mother, who destroys and yet regenerates all [[life]] out of her cauldron. | ||
+ | |||
+ | All [[phenomena]] dissolve into [[Shunyata]] or [[emptiness]], and again all [[phenomena]] arise out of [[Shunyata]]. In the [[Tantras]], one fights [[fire]] with [[fire]]. To those who are without [[knowledge]], [[Simhamukha]] is the [[demonic Terrible Mother]], who threatens to devour her son, threatening his very [[existence]]. | ||
+ | |||
+ | What is more {{Wiki|terrifying}} than the [[lion’s roar]] heard in the dark jungle in the middle of the night? She represents the [[primordial]] {{Wiki|fear}} of being killed and devoured by a savage beast. It is the threat of {{Wiki|annihilation}}. | ||
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+ | But to those who possess [[knowledge]], the [[lion-headed goddess]] is the very [[form]] of [[emptiness]]. They have [[nothing]] to {{Wiki|fear}} from [[the great void]]. She is the terrible [[lion-headed]] sentinel of [[time]] who stands at the portal, the active [[manifestation]] of [[primordial wisdom]], who destroys the notion of an [[unchanging]] [[permanent]] [[ego]] or [[substance]]. | ||
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{{E}} | {{E}} | ||
[[Category:Simhamukha]] | [[Category:Simhamukha]] |
Latest revision as of 13:31, 8 February 2020
SELECTED BY JAMPA NAMGYAL augmented illusions no. 4 < web source http://scanr.net > the lion-headed dakini February 11th, 2007 According to Dilgo Khyentse Rinpoche, the original scriptural source for Simhamukha is the Drwaba’i sdom-pa’i rgyud. This Tantra, where Simhamukha is linked with the eight wrathful Gauris (ke’u-ri-ma brgyad) and the eight Tramenmas or animal-headed sorceresses (phra-men-ma brgyad), appears to be connected with the Guhyagarbha Mayajala cycle (sGyu-‘phrul drwa-ba).
In the “Tibetan Book of the Dead” (Bar-do thos grol), these Gauri witches, representing the eight types of mundane consciousness, and these eight animal-headed sorceresses, representing the eight objects of consciousness, appear to the deceased consciousness on the twelfth and thirteenth days of the Bardo experience after death.
However, it is mainly through the Termas or hidden treasure texts discovered since the 11th century that Simhamukha is practiced among the Nyingmapas. According to the Sutra system, the practitioner takes refuge in the Three Jewels of the Buddha, the Dharma, and the Sangha.
However, according the Tantra system one also takes refuge in the Three Root of the Guru, the Deity, and the Dakini (bla-ma yi-dam mkha’-‘gro gsum). In the Terma system of Jatson Nyingpo (‘Ja’-tshon snying-po, 1585-1656), known as the dKon-mchog spyi ‘dus, “The Union of all the Precious Ones,” the principal visualization practice is the Zhi drag seng gsum.
Here zhi (zhi-ba) means “peaceful,” that is, the peaceful form of Guru Padmasambhava known as Guru Zhiwa, dressed in his usual robes, holding in his right hand a golden vajra before his heart and in his left hand a kapala containing a long-life vase.
Drag (drag-po) means “fierce,” and refers to the wrathful form of Padmasambhava known as Guru Dragpo, who is flaming red in color, attired as a wrathful deity, holding a vajra in his right hand and a black scorpion in his left. And seng means “lion,” and refers to the lion-headed Dakini Simhamukha (sen-ge’i gdong ma).
These three, invoked as a trinity, represent the Three Roots of Guru Deva and Dakini. The famous Terton Ratna Lingpa (Ratna gling-pa, 1403-1479) also discovered many Termas relating to Simhamukha.
Similarly, the famous child prodigy Tulku Mingyur Dorge (Mi-‘gyur rdo-rje, 17th cen.), who received the gNamchos or “sky teachings,” channeled certain hidden treasure texts pertaining to her. Here and in other Termas there are presented different histories of how Padmasambhava received transmissions directly from his Dakini teacher in Uddiyana, Guhyajnana Dakini (gSang-ba ye-shes mkha’-‘groma).
One of the eight manifestations of Padmasambhava (mtshan brgyad) is Simha-raurava (Sengge sgra-sgrogs), “the roar of the lion,” which is linked with Simhamukha because Padmasambhava recived the transmission from Guhyajnana when he was in that guise. As already said, Simhamukha is regarded as an emanation of this Dakini from Uddiyana. Because of the close link of Simhamukha with Padmasambhava, one could say she represents his Anima.
According to the traditional history of the Seven Line Prayer (tshig bdun gsol ‘debs) of Padmasambhava, once an assembly of Buddhist scholars at Nalanda university debated with a group of Hindu scholars over certain matters of philosophy. But the Buddhist scholars soon found themselves losing, and offered puja to the Dakinis, praying for their help.
The melodious voices of the Dakinis prophesied that their brother, Padmasambhava, would come the next day to help them. The next morning, a wild looking yogi from the cremation ground nearby entered the hall and engaged the Hindu scholars in philosophical debate. By the end of the day, he had systematically demolished all their arguments. But many scholars remained obstinate, shouted insults at the yogi, and strode about the hall arrogantly.
The Guru sitting calmly amidst the storm raging about him, allowed a thought of anger to well up within him and then he projected the fiery energy of this wrath into the space before him. It coalesced into the terrifying form of the fiery lion-headed Goddess. The haughty scholars were terrified at this manifestation and fled the hall.
But the goddess pursued them, throwing them down of the ground. Terrified the begged for their lives and submitted to the Guru and his teachings. Despite her wrathful appearance and her magical activities, Simhamukha is a manifestation of the enlightened awareness of the Buddha and her nature is compassion. She slays the dragon representing the forces of evil and chaos.
She only shows her fierce and angry face in order to subdue misguided beings, much like a mother disciplining her naughty child. The worldly gods and spirits are not enlightened beings; they are still conditioned by their ignorance and their karma and still abide inside of Samsara or cyclical existence.
And sometimes they direct negative energy against humans in the form of maledictions and the practice of Simhamukha may be used to avert and repulse these psychic attacks. Transcendent deities like Simhamukha are emanations or projections of enlightened beings and being archetypes they may serve as meditation deities.
These figures are principally classified into three types, because meditation on them the serve as antidotes to the three principal poisons that afflict human consciousness: 1. meditation on peaceful tranquil deities transforms confusion, 2. meditation on wrathful deities transforms anger, and 3. meditation on lustful or joyous deities transforms desire.
Where do the ornaments, attire, and attributes of a wrathful deity come from? According to the Tantras, in prehistoric times on an island in the Indian ocean, Matam Rudra, a black sorcerer and demon king, threatened the very survival of the primitive human race.
Therefore, the Bodhisattvas Hayagriva and Vajravarahi gained entrance into his gigantic body and blew him apart from the inside. Thereupon, they donned his attire and ornaments and proceeded to subdue the lesser demons, terrifying them with their wrathful appearance.
Simhamukha wears these same ornaments. As the Queen of the Night, she keeps at bay the nightmarish demonic entities who ever seek to invade our sunlight world of consciousness from the twilight realms beyond. As the active manifestation of emptiness and wisdom, her lion’s roar disperses discursive thoughts.
And she is naked because she is equally devoid of discursive thoughts. If the Great Goddess can be said to manifest herself in the three archetypes of Maiden, Mother, and Crone, Simhamukha represents the Crone aspect of feminine wisdom. She is the archetype of the destructive Terrible Mother, who destroys and yet regenerates all life out of her cauldron.
All phenomena dissolve into Shunyata or emptiness, and again all phenomena arise out of Shunyata. In the Tantras, one fights fire with fire. To those who are without knowledge, Simhamukha is the demonic Terrible Mother, who threatens to devour her son, threatening his very existence.
What is more terrifying than the lion’s roar heard in the dark jungle in the middle of the night? She represents the primordial fear of being killed and devoured by a savage beast. It is the threat of annihilation.
But to those who possess knowledge, the lion-headed goddess is the very form of emptiness. They have nothing to fear from the great void. She is the terrible lion-headed sentinel of time who stands at the portal, the active manifestation of primordial wisdom, who destroys the notion of an unchanging permanent ego or substance.