Difference between revisions of "The Dakini's Womb"
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| − | Judith Simmer-Brown investigates the twilight language of Tibetan Buddhism. | + | [[Judith Simmer-Brown]] investigates the [[twilight language]] of [[Tibetan Buddhism]]. |
| − | By Judith Simmer-Brown | + | By [[Judith Simmer-Brown]] |
| − | IN AN INVESTIGATION of language in Buddhism, no area is more perplexing than that of the Vajrayana tradition of Tibet. The philosophic texts often seem obscure and convoluted, and ritual Tantric texts employ enigmatic terms and phrases that are sometimes shocking to conventional sensibilities. Western interpreters, often scholars who have no Tantric training, offer explanations that may appear prurient, dismissive, or even contemptuous. | + | IN AN INVESTIGATION of [[language]] in [[Buddhism]], no area is more perplexing than that of the [[Vajrayana tradition]] of [[Tibet]]. The [[philosophic]] texts often seem obscure and convoluted, and [[ritual]] [[Tantric]] texts employ enigmatic terms and phrases that are sometimes shocking to [[Wikipedia:Convention (norm)|conventional]] sensibilities. [[Western]] interpreters, often [[scholars]] who have no [[Tantric]] {{Wiki|training}}, offer explanations that may appear prurient, dismissive, or even contemptuous. |
| − | The Hevajra-tantra, a text particularly popular in the Sakya school of Tibetan Buddhism, begins with the traditional formula | + | The [[Hevajra-tantra]], a text particularly popular in the [[Sakya school]] of [[Tibetan Buddhism]], begins with the [[traditional formula]] “[[Thus have I heard]],” signifying the [[Wikipedia:Authenticity|authentic]] [[teachings of the Buddha]] from the [[sutras]]. But this is followed by a startling [[assertion]]: “At one time the [[Blessed One]] dwelt in [[bliss]] (literally, in the [[womb]]) of the [[Vajra]] Lady, who is the [[body]], {{Wiki|speech}}, and [[mind]] of all the [[Buddhas]].” |
| − | In the Vajrayana, accounts of the Buddha’s enlightenment sometimes include his sexually uniting with the young maid Sujata, who brought him milk-rice to eat as he engaged in meditation under the Bodhi tree. And the Tantric interpretation of the epithet Bhagavat is “one who unites with the womb.” How are we to understand such presentations? | + | In the [[Vajrayana]], accounts of the [[Buddha’s]] [[enlightenment]] sometimes include his sexually uniting with the young maid [[Sujata]], who brought him [[milk-rice]] to eat as he engaged in [[meditation]] under the [[Bodhi tree]]. And the [[Tantric]] [[interpretation]] of the [[epithet]] [[Bhagavat]] is “one who unites with the [[womb]].” How are we to understand such presentations? |
| − | The Tantras are the sacred ritual texts of the Vajrayana, and together with the sutras, or didactic teaching texts, they serve as the matrix of Tibetan Buddhism. Both sutra (Tibetan,do) and tantra (gyu) have the meaning of “thread” or “continuity” and refer to the threads of a weaving—the sutra providing the woof or crosswise threads while the tantra is the warp, the more subtle and pervasive lengthwise threads. | + | The [[Tantras]] are the [[sacred]] [[ritual]] texts of the [[Vajrayana]], and together with the [[sutras]], or {{Wiki|didactic}} [[teaching]] texts, they serve as the [[matrix]] of [[Tibetan Buddhism]]. Both [[sutra]] (Tibetan,do) and [[tantra]] (gyu) have the meaning of “thread” or “continuity” and refer to the threads of a weaving—the [[sutra]] providing the woof or crosswise threads while the [[tantra]] is the warp, the more {{Wiki|subtle}} and {{Wiki|pervasive}} lengthwise threads. |
| − | Sutra represents the apparent and exoteric teachings that can be expressed in words, while tantra is the inexpressible, symbolic and pervasive undercurrent of the dharma. Tantra, then, is the irrepressible intrinsic awareness that pervades both clarity and confusion. | + | [[Sutra]] represents the apparent and [[exoteric teachings]] that can be expressed in words, while [[tantra]] is the inexpressible, [[symbolic]] and {{Wiki|pervasive}} undercurrent of the [[dharma]]. [[Tantra]], then, is the irrepressible [[intrinsic awareness]] that pervades both clarity and [[confusion]]. |
| − | We are generally more familiar with the sutra teachings, originally drawn from the public discourses of the Buddha and the great commentators of India. In Tibet, they were employed as both the philosophic view taken to refine one’s mind as well as the approximate articulation of the true nature of reality. | + | We are generally more familiar with the [[sutra teachings]], originally drawn from the public [[discourses]] of the [[Buddha]] and the great commentators of [[India]]. In [[Tibet]], they were employed as both the [[philosophic]] view taken to refine one’s [[mind]] as well as the approximate articulation of the [[true nature of reality]]. |
| − | In contrast, Tantra refers to the ritual practice or meditative experience that accomplishes that view, quickly and powerfully awakening our intrinsic awareness to its full potential, both empty and luminous. Tantras are said to express the actual awakening of the Buddha, while sutras are how this is explained logically. | + | In contrast, [[Tantra]] refers to the [[ritual practice]] or [[meditative]] [[experience]] that accomplishes that view, quickly and powerfully [[awakening]] our [[intrinsic awareness]] to its full potential, both [[empty]] and {{Wiki|luminous}}. [[Tantras]] are said to express the actual [[awakening]] of the [[Buddha]], while [[sutras]] are how this is explained [[logically]]. |
| − | The recorded texts of the Tantras are written in what is called | + | The recorded texts of the [[Tantras]] are written in what is called “[[twilight language]]” (sandha-bhasha, or gongpe-ke), an opaque [[language]] that expresses meaning that cannot be accurately expressed in words. It is a [[language]] indecipherable by [[conceptual mind]] that points, with the help of a [[teacher]], to that intimate inner terrain. |
| − | The core insight of Tantra, the nonduality of intrinsic awareness, suggests that there is nothing to be rejected in human life. | + | The core [[insight]] of [[Tantra]], the [[nonduality]] of [[intrinsic awareness]], suggests that there is nothing to be rejected in [[Wikipedia:Human life|human life]]. |
| − | The very obstacles and poisons that we would rather eliminate provide the gateway for the greatest spiritual growth. Twilight language ensures that we do not sabotage our realization with our intellect, and that we go directly to this intrinsic awareness. | + | The very [[obstacles]] and [[poisons]] that we would rather eliminate provide the gateway for the greatest [[spiritual]] growth. [[Twilight language]] ensures that we do not sabotage our [[realization]] with our [[intellect]], and that we go directly to this [[intrinsic awareness]]. |
| − | The insights and methods of Tantra are direct and powerful. They are secret not because they are shameful, obscure, or cultish—but because they must be experienced to be known. | + | The [[insights]] and [[methods]] of [[Tantra]] are direct and powerful. They are secret not because they are shameful, obscure, or cultish—but because they must be [[experienced]] to be known. |
| − | A casual relationship with Tantra—one that misuses the powerful methods of Tantric meditation for self-centered purposes—could cause disastrous consequences. A traditional analogy used to illustrate this is to liken it to mistakenly grabbing a poisonous snake by the tail instead of behind the head. | + | A [[casual]] relationship with Tantra—one that misuses the powerful [[methods]] of [[Tantric meditation]] for [[self-centered]] purposes—could [[cause]] disastrous {{Wiki|consequences}}. A [[traditional]] analogy used to illustrate this is to liken it to mistakenly grabbing a {{Wiki|poisonous snake}} by the tail instead of behind the head. |
| − | The Hevajra-tantra describes twilight language as a | + | The [[Hevajra-tantra]] describes [[twilight language]] as a “[[secret language]], that great convention of the [[yoginis]], which the [[shravakas]] and others cannot unriddle.” The [[shravakas]] are considered the [[Buddhists]] of lower vehicles, who have a {{Wiki|conceptual}} approach to the [[dharma]]. |
| − | Why is this called a convention of the yoginis? It relates to the esoteric tradition of the feminine principle in Tantra, in which the genuine intuitive wisdom of Tantric teachings is considered feminine, and is guarded by esoteric Tantric goddesses called dakinis, sometimes also referred to as yoginis. | + | Why is this called a convention of the [[yoginis]]? It relates to the [[esoteric tradition]] of the {{Wiki|feminine}} [[principle]] in [[Tantra]], in which the genuine [[intuitive wisdom]] of [[Tantric teachings]] is considered {{Wiki|feminine}}, and is guarded by [[esoteric]] [[Tantric]] [[goddesses]] called [[dakinis]], sometimes also referred to as [[yoginis]]. |
| − | They are beings, visionary and actual, who embody intrinsic awareness, promote it when auspicious circumstances prevail, and protect it when obstacles are present. Tantric language is also called | + | They are [[beings]], [[visionary]] and actual, who embody [[intrinsic awareness]], promote it when [[auspicious]] circumstances prevail, and {{Wiki|protect}} it when [[obstacles]] are {{Wiki|present}}. [[Tantric]] [[language]] is also called “[[dakini]] code” because of this [[protection]]. |
| − | Awareness of the inner meaning of Tantra is symbolized as feminine because its analogs are the domain of women in conventional societies. Conceptual knowledge is the province of men in patriarchy—objective, empirical, and dualistic. Women’s domains are intuitive and embodied wisdom, personal and intimate, nondual awareness from the inside out. | + | [[Awareness]] of the inner meaning of [[Tantra]] is [[symbolized]] as {{Wiki|feminine}} because its analogs are the domain of women in [[Wikipedia:Convention (norm)|conventional]] {{Wiki|societies}}. {{Wiki|Conceptual}} [[knowledge]] is the province of men in patriarchy—objective, [[empirical]], and [[dualistic]]. Women’s domains are intuitive and [[embodied]] [[wisdom]], personal and intimate, [[nondual awareness]] from the inside out. |
| − | The wombs of dakinis embrace emptiness, and their dance displays the limitless space, bliss, and freedom associated with realization of emptiness. Dakini in Tibetan is khandroma, she who moves, dances, and enjoys space or emptiness. She is the preeminent symbol of Tantric wisdom. | + | The wombs of [[dakinis]] embrace [[emptiness]], and their [[dance]] displays the [[limitless]] [[space]], [[bliss]], and freedom associated with [[realization of emptiness]]. [[Dakini]] in [[Tibetan]] is [[khandroma]], she who moves, dances, and enjoys [[space]] or [[emptiness]]. She is the preeminent [[symbol]] of [[Tantric]] [[wisdom]]. |
| − | From the Tibetan perspective, Vajrayana texts are merely the outer instruments that hold the ground for the tacit meaning carried in the oral tradition. Without the blessings of the protector dakinis, the reader can understand nothing of this inner meaning; with their blessing, the meaning can unfold in a fresh, intuitive way. That blessing is available to the reader when a genuine connection with a Vajrayana guru has been maintained through devotion and practice. | + | From the [[Tibetan]] {{Wiki|perspective}}, [[Vajrayana]] texts are merely the outer instruments that hold the ground for the tacit meaning carried in the [[oral tradition]]. Without the [[blessings]] of the [[protector]] [[dakinis]], the reader can understand nothing of this inner meaning; with their [[blessing]], the meaning can unfold in a fresh, intuitive way. That [[blessing]] is available to the reader when a genuine [[connection]] with a [[Vajrayana guru]] has been maintained through [[devotion]] and practice. |
| − | Dakinis are vigilant about the integrity of Vajrayana teachings, and if the lineage of oral instructions is lost, they withdraw their blessings and keep the vibrant power of the teachings within their care for a future time, when they might be rediscovered. The blessings of the dakinis are said to be their “warm | + | [[Dakinis]] are vigilant about the [[integrity]] of [[Vajrayana teachings]], and if the [[lineage]] of [[oral instructions]] is lost, they withdraw their [[blessings]] and keep the vibrant power of the teachings within their [[care]] for a {{Wiki|future}} time, when they might be rediscovered. The [[blessings]] of the [[dakinis]] are said to be their “warm [[breath]]” (trölung), fresh, immediate, personal as a whisper. |
| − | The feminine imagery is also associated with realization itself, as we saw in the earlier passage from the Hevajra-tantra. The Buddha’s enlightenment is described as his union with the indestructible lady, the unconditioned wisdom or intrinsic awareness at the heart of experience. The Vajra Lady (vajrayoshana) is the embodied and dynamic dakini of nondual awareness in Tantric language, a vivid and dynamic experience of the enlightened inherent potential, esoterically referred to as a womb or vulva (bhaga), the source of spiritual vitality of all beings. Having awakened in this way, the Buddha enjoyed himself enormously, and in this enjoyment he rejected nothing of human experience—for that is the meaning of complete enlightenment. | + | The {{Wiki|feminine}} [[imagery]] is also associated with [[realization]] itself, as we saw in the earlier passage from the [[Hevajra-tantra]]. The [[Buddha’s]] [[enlightenment]] is described as his union with the [[indestructible]] lady, [[the unconditioned]] [[wisdom]] or [[intrinsic awareness]] at the [[heart]] of [[experience]]. The [[Vajra]] Lady (vajrayoshana) is the [[embodied]] and dynamic [[dakini]] of [[nondual awareness]] in [[Tantric]] [[language]], a vivid and dynamic [[experience]] of the [[enlightened]] [[inherent]] potential, esoterically referred to as a [[womb]] or vulva ([[bhaga]]), the source of [[spiritual]] [[vitality]] of all [[beings]]. Having [[awakened]] in this way, the [[Buddha]] enjoyed himself enormously, and in this [[enjoyment]] he rejected nothing of [[human]] experience—for that is the meaning of [[complete enlightenment]]. |
| − | Immediately after his enlightenment, the Buddha dwelt in bliss for many weeks, convinced that it was impossible to communicate this experience to others. Compassionately, he decided to teach, and he did so in an ever-evolving series of refined methods, concerned that his students would mistake the words for their meaning. In his most subtle communication, he communicated directly, mind-to-mind, and then symbolically, through gesture and esoteric language. The Tibetan tradition cherishes Vajrayana language as the evocative, fresh, and intuitive expression of a living oral transmission traced back to the Buddha. | + | Immediately after his [[enlightenment]], the [[Buddha]] dwelt in [[bliss]] for many weeks, convinced that it was impossible to {{Wiki|communicate}} this [[experience]] to others. [[Compassionately]], he decided to teach, and he did so in an ever-evolving series of refined [[methods]], concerned that his students would mistake the words for their meaning. In his most {{Wiki|subtle}} [[communication]], he communicated directly, [[mind-to-mind]], and then [[symbolically]], through gesture and [[esoteric]] [[language]]. The [[Tibetan tradition]] cherishes [[Vajrayana]] [[language]] as the evocative, fresh, and intuitive expression of a living [[oral transmission]] traced back to the [[Buddha]]. |
Revision as of 18:17, 8 February 2020
Judith Simmer-Brown investigates the twilight language of Tibetan Buddhism.
IN AN INVESTIGATION of language in Buddhism, no area is more perplexing than that of the Vajrayana tradition of Tibet. The philosophic texts often seem obscure and convoluted, and ritual Tantric texts employ enigmatic terms and phrases that are sometimes shocking to conventional sensibilities. Western interpreters, often scholars who have no Tantric training, offer explanations that may appear prurient, dismissive, or even contemptuous.
The Hevajra-tantra, a text particularly popular in the Sakya school of Tibetan Buddhism, begins with the traditional formula “Thus have I heard,” signifying the authentic teachings of the Buddha from the sutras. But this is followed by a startling assertion: “At one time the Blessed One dwelt in bliss (literally, in the womb) of the Vajra Lady, who is the body, speech, and mind of all the Buddhas.”
In the Vajrayana, accounts of the Buddha’s enlightenment sometimes include his sexually uniting with the young maid Sujata, who brought him milk-rice to eat as he engaged in meditation under the Bodhi tree. And the Tantric interpretation of the epithet Bhagavat is “one who unites with the womb.” How are we to understand such presentations?
The Tantras are the sacred ritual texts of the Vajrayana, and together with the sutras, or didactic teaching texts, they serve as the matrix of Tibetan Buddhism. Both sutra (Tibetan,do) and tantra (gyu) have the meaning of “thread” or “continuity” and refer to the threads of a weaving—the sutra providing the woof or crosswise threads while the tantra is the warp, the more subtle and pervasive lengthwise threads.
Sutra represents the apparent and exoteric teachings that can be expressed in words, while tantra is the inexpressible, symbolic and pervasive undercurrent of the dharma. Tantra, then, is the irrepressible intrinsic awareness that pervades both clarity and confusion.
We are generally more familiar with the sutra teachings, originally drawn from the public discourses of the Buddha and the great commentators of India. In Tibet, they were employed as both the philosophic view taken to refine one’s mind as well as the approximate articulation of the true nature of reality.
In contrast, Tantra refers to the ritual practice or meditative experience that accomplishes that view, quickly and powerfully awakening our intrinsic awareness to its full potential, both empty and luminous. Tantras are said to express the actual awakening of the Buddha, while sutras are how this is explained logically.
The recorded texts of the Tantras are written in what is called “twilight language” (sandha-bhasha, or gongpe-ke), an opaque language that expresses meaning that cannot be accurately expressed in words. It is a language indecipherable by conceptual mind that points, with the help of a teacher, to that intimate inner terrain.
The core insight of Tantra, the nonduality of intrinsic awareness, suggests that there is nothing to be rejected in human life.
The very obstacles and poisons that we would rather eliminate provide the gateway for the greatest spiritual growth. Twilight language ensures that we do not sabotage our realization with our intellect, and that we go directly to this intrinsic awareness.
The insights and methods of Tantra are direct and powerful. They are secret not because they are shameful, obscure, or cultish—but because they must be experienced to be known.
A casual relationship with Tantra—one that misuses the powerful methods of Tantric meditation for self-centered purposes—could cause disastrous consequences. A traditional analogy used to illustrate this is to liken it to mistakenly grabbing a poisonous snake by the tail instead of behind the head.
The Hevajra-tantra describes twilight language as a “secret language, that great convention of the yoginis, which the shravakas and others cannot unriddle.” The shravakas are considered the Buddhists of lower vehicles, who have a conceptual approach to the dharma.
Why is this called a convention of the yoginis? It relates to the esoteric tradition of the feminine principle in Tantra, in which the genuine intuitive wisdom of Tantric teachings is considered feminine, and is guarded by esoteric Tantric goddesses called dakinis, sometimes also referred to as yoginis.
They are beings, visionary and actual, who embody intrinsic awareness, promote it when auspicious circumstances prevail, and protect it when obstacles are present. Tantric language is also called “dakini code” because of this protection.
Awareness of the inner meaning of Tantra is symbolized as feminine because its analogs are the domain of women in conventional societies. Conceptual knowledge is the province of men in patriarchy—objective, empirical, and dualistic. Women’s domains are intuitive and embodied wisdom, personal and intimate, nondual awareness from the inside out.
The wombs of dakinis embrace emptiness, and their dance displays the limitless space, bliss, and freedom associated with realization of emptiness. Dakini in Tibetan is khandroma, she who moves, dances, and enjoys space or emptiness. She is the preeminent symbol of Tantric wisdom.
From the Tibetan perspective, Vajrayana texts are merely the outer instruments that hold the ground for the tacit meaning carried in the oral tradition. Without the blessings of the protector dakinis, the reader can understand nothing of this inner meaning; with their blessing, the meaning can unfold in a fresh, intuitive way. That blessing is available to the reader when a genuine connection with a Vajrayana guru has been maintained through devotion and practice.
Dakinis are vigilant about the integrity of Vajrayana teachings, and if the lineage of oral instructions is lost, they withdraw their blessings and keep the vibrant power of the teachings within their care for a future time, when they might be rediscovered. The blessings of the dakinis are said to be their “warm breath” (trölung), fresh, immediate, personal as a whisper.
The feminine imagery is also associated with realization itself, as we saw in the earlier passage from the Hevajra-tantra. The Buddha’s enlightenment is described as his union with the indestructible lady, the unconditioned wisdom or intrinsic awareness at the heart of experience. The Vajra Lady (vajrayoshana) is the embodied and dynamic dakini of nondual awareness in Tantric language, a vivid and dynamic experience of the enlightened inherent potential, esoterically referred to as a womb or vulva (bhaga), the source of spiritual vitality of all beings. Having awakened in this way, the Buddha enjoyed himself enormously, and in this enjoyment he rejected nothing of human experience—for that is the meaning of complete enlightenment.
Immediately after his enlightenment, the Buddha dwelt in bliss for many weeks, convinced that it was impossible to communicate this experience to others. Compassionately, he decided to teach, and he did so in an ever-evolving series of refined methods, concerned that his students would mistake the words for their meaning. In his most subtle communication, he communicated directly, mind-to-mind, and then symbolically, through gesture and esoteric language. The Tibetan tradition cherishes Vajrayana language as the evocative, fresh, and intuitive expression of a living oral transmission traced back to the Buddha.
