The Generation of the Bodhibindu

Buddha-Jayanti-135

 

SIX: THE GENERATION OF THE BODHIBINDU

Beloved and Immaculate Arya Tārā is the Sacred Vessel through which the Buddha-potential originates and is nurtured. She is ARYA—the Noble Liberator—and her Blessed Bodhi-Womb—GARBHA—houses the Self-Liberating activity. Like a mother she knows her children’s potential as Buddha-nature, and her activity as the Holy Matrix houses the Primordial Wisdom (Prajñā) that removes the veil of ignorance from all future children destined for Tathagatahood. She is the Mediatrix of all Buddhaic Blessings and as such embodies the bodhipower of all Buddhas. She is Arya Tārā—the Tārā beyond time, space and all conceptualizations. Her Bodhi-Womb is made of Unborn Light—transparent—yet always Vibrantly Productive in its Luminous Actuosity. As the Hallowed Ground of the Tathagatas she is the very nature of the Dharmadhatu Itself. 

Out of infinite compassion and through inconceivable skillful means (Upāya) the Lord Vajradhara consummated Holy Union with Arya Tārā (Prajña): 

“EVA…EVA…chanted the assembly in full unison!” 

Behold, the Supreme Nirvanic-union of Luminosity and Wisdom; karunā and śūnyatā joined in inseparable conjugal love thus generating the Bodhi-bindu. 

Implanted in the rich soil of Bodhicitta, the gotra began to develop within a rich field of undivided Bodhi in which the awakened-Amala consciousness of the Tathagatas dances its dance; in such fashion does the continuity of Abhisambodhi perpetuate the self-perfection of Noble Wisdom. 

Like a five-pointed star shining in the imageless heavens, the Five Tathagatas paid homage to the newly formed bodhichild of Unborn Light. Akobhya bestowed the gift of an imageless-mirror, immovable in its placid stillness, wherein the Unborn Babe could turn to and gaze upon the Face of the Real and No-thing else. Ratnasambhava offered a majestic Jeweled-Orb of Luminous Light, an effulgent glow that reflected the Dharmakaya where’er it turned. Amitabha contributed a resplendent Lotus Flower as an emblem of Love and Compassion; its opening petals dispelling any trace of ignorance even as it stem grows out of the stench of defiled-garbha.  Amoghasiddhi laid at the feet of the infant the Sacred Vishvavajra—thus endowing the honour of receiving the Undivided Spirit of Equilibrium. Vairocana placed on the child’s forehead the Venerable Dharmachakra Symbol, empowering the developing Bodhisattva to always place the Buddhadharma first and foremost by perpetually turning the Dharma-Wheel as the shining vehicle of Truth. 

And the Wonder-Child smiled in gentle admiration of it all—growing from that moment on in ways of Undivided and All-Accomplishing Wisdom and forever shining in Noble Stature…

Bodhichild

Commentary

she is the very nature of the Dharmadhatu Itself: she is the great expanse that is the True Nature of all things—the Real-Dharma Realm implanted in all.

consummated Holy Union: this is the classic take within Esoteric Buddhist traditions wherein Prajñā (Feminine Wisdom-Receptive Principle[Yin]) and Upāya (Masculine Regenerative-Active Principle [Yang]) are consummated as Ādi-Prajñā and Ādi-Buddha; their union produces the fertilized potential of Bodhisattvahood.

EVA…EVA…chanted the assembly in full unison: ‘E’ is the seed-syllable of the female (prajñā) principle—known as the Mother [Yum]. ‘V’ is the seed-syllable of the male (upāya) principle—known as the Father [Yab]. {As an interesting aside, one of my favorite chants is from an album by Turiya Nada, the track entitled “Dance of the Siddhars”, wherein the refrain chant is VA VA VA VA—this represents the great Yab within Sacred Fire—the Masculine God of Light.} The nasal ‘Ṁ’ represents the symbol of union—hence, in this instance we have prajñopāya. Thus the assembly is chanting in honor of their Sacred Union.

karunā and śūnyatā: karuna is the compassionate male principle fertilizing the receptive female, śūnyatā: indeed, the mystical womb is “empty” before insemination by the skillful-buddahic-seed. It’s interesting to note, at this junction, the “sexual-imagery” that is oftentimes found in Tantra. While there have been occurrences of actual male/female copulation in certain Tantric Rites throughout its diverse history (Hindu and Buddhist), the present utility is exclusively a transcendent-mystical one—occurring on the inner-spiritual-plane of the Chakras.

Bodhi-bindu: the Undivided Awareness “Point”[Bindu]. Oftentimes Hindu Women have this Bindu(i)-Point on their foreheads. For our present purposes, this represents that precise moment (like a point in a bulls-eye) when the Bodhi-seed was generated—through the Sacred Mystical Union—and implanted in Arya Tārā’s-Womb. The Yogin/Yogini experiences this as an intense and concentrative “one-pointed -starting-point” during the unfolding of ‘inner space’ in meditation.

Abhisambodhi: knowing the nature of one’s Mind (Perfect Enlightenment) as it is in Reality—AS IT IS. The emphasis here is on its continuity as the “self-perfection” of Noble Wisdom.

Sacred Vishvavajra: the “Double” Vajra or Dorje.

DDORJE

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