Tag Archives: Bardo

Further Reflections on the Bardo

Posted on December 25, 2019 by Vajragoni

After the Bardo of the moment before death, the Bardo of Dharmatā appears on the mind’s horizon; it can be likened to an after-death experience when emptiness floods into the plane of Mind after consciousness exits the body. For ordinary sentient beings this is experienced as a form of blackout when one’s vital energies (or commonly known as vital signs) cease to function altogether. Once again, consciousness itself is expelled from the formal body and hence the [intrinsic awareness] is liberated into space–it’s here that the Bardo of the Clear Light of the Dharmakaya arises. It’s also here that one experiences union (Pure Illuminative Beingness) with the Unborn Absolute as no other imagery is manifested. Abject failure is always nearby as the troubled imagery reignites itself in the forms of passing visions in the Bardo of Re-becoming. It’s here that the deceased consciousness reemerges as karmic visions of the past and future whirl by as if in the grip of a cyclone. read more

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Preparing for the Bardo

Posted on December 24, 2019 by Vajragoni

When death draws nigh the naked splendor of the Unborn appears as the natural-elements begin to dissolve-away into empty space. What is left is the Clear-Light of the natural unbornness. This is a golden opportunity to share in the natural ambiance of the Dharmakaya—Seeing Eye to eye with the self-same face before one is born. If all goes well then the recognition dawns with the acceptance of one’s original nature. At this junction it is the prior *gnosis that is the determining factor whether or not liberation is won or experiences abject failure in severing the cycle of samsara. read more

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Wall Paintings

Posted on December 16, 2018 by Vajragoni
  1. The Gandharva’s air-castle, Maya, a hair-circle, and a fata morgana, they’re non-entities yet they appear as if they were entities; the nature of an objective existence is thus to be regarded.

Yet another reinforcement of the Lanka’s favorite metaphors of illusionary reality. My favorite are the Gandharvas. They have quite the allegorical background: read more

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A Trip Through the Bardo?

Posted on October 10, 2012 by Vajragoni

This current newsworthy article parallels my recent blog post (Our Lady of the Void) in nice synchronistic fashion: read more

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Turn, Turn, Turn: Bardo 3, Vairocana

Posted on October 6, 2012 by Vajragoni

The Transformational Mandala of the Five Tathagatas or Dhyani Buddhas is a wonderful expedient vehicle in which to partake, embody and actualize the Higher Wisdom Sambhokayic Planes contained therein. If one diligently meditates with these Dharmadhatu Wisdom-Bodies then the influence of the karmadhatu will begin to wane and will not hinder one from making a smooth Bardo Transition into the Luminosity of the Dharmāta. Adibuddha Samantabhadra is the Wisdom-Buddha-Supreme as he is the Primordial-Dharmakayic Source from which the Five Tathagatas emanate; in light of this Samantabhadra also emanates from the Dharmamegha Chakra (located on top of the crown)—the Dharma Cloud and the place of Right Release of Noble Wisdom from the Nirvanic Kingdom of Self, the Dharmakaya. We have been circumabulating round and meditating on the Four-Fold Wisdom Bodies whose center is Vairocana. Vairocana is a composite of the other Four Wisdom-Dhyani Buddhas and is the Illuminating Source and Center of them all. Yet, within himself Vairocana is truly panoramic in stature; his center is actually here, there, everywhere and yet nowhere simultaneously; in this sense, Vairocana transcends the Skandha of Form. Vairocana’s color is White, symbolic of the illuminating center of a prism from which the other Wisdom-colors emerge. He is a perfect embodiment of the Dharmadhatu’s Element of Truth. Vairocana’s Sacred Symbol is the Dharmachakra—signifying his central-role as Advocator and Progenitor of the Sacred Dharma. His Dharmachakra Mudra seals this teaching-position for all time. All ignorance (avidya) is purged and incinerated under Vairocana’s Illuminating Gaze; in this vein he is associated with the Dragon Eye of Tathata Chakra (center of the forehead) that sees the difference between Truth and Illusion—this is the Blessed Dharma Seat of Wisdom Itself. He is the very hub of the Tathagata-family and his beloved Dharma-Wheel forever turns as a beacon of Unborn Light that forever enlightens the way for those who follow wholeheartedly the Noble Path of the Buddhadharma. read more

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The Primordial Dragon: Bardo 3, Amoghasiddhi

Posted on October 5, 2012 by Vajragoni

Heralding from the Northern Hemisphere of the Transformational Mandala of the Five Tathagatas, Buddha Amoghasiddhi looms large in his Emerald-Green Buddha-field as he grasps his mighty Double-Vajra. Akshobhya’s own Sacred Vajra easily and readily sliced-through all relative-alayic-phenomena as no-thing in the created realms could withstand its diamond-sharp efficacy. Evermore efficacious and resilient is Amoghasiddhi’s Double-Vajra as it bespeaks the mystical intersection and cosmic equilibrium of all opposing dichotomies. In Buddhist Cosmology it reflects the hallowed-slab upon which the universe itself was formed and will eventually return via entropy. Like a thunderbolt thrown from the arm of Zeus, it transmutes and transforms all before it with a Big Bang that fuses together and unites polar opposites. The inner becomes the outer and the outer becomes the inner. The green-fields of Amoghasiddhi’s Pure-Land have a most calming effect as even enemies become lovers. Amosghasiddhi’s Transformative Energies are most formidable indeed as it swiftly signals intercessory-ACTION (as Lord of Karma) that dispels the effects of all Dukkha. His striking Abhaya Mudra (the raised hand) is also a sign of Fearless-Protection; all who meet him in later transitional stages realize that they have nothing to fear from the Bardo, as his Mudra is a huge realization to just STOP-REFLECT-RECOLLECT—ALL that they apparently perceive is just a manifestation of the Dreaming Mind. Most soothing—Amoghasiddhi is the great dispeller of all distress and needless anxiety. It’s interesting to note that his role of psychic-protector has been depicted with a cloak of snakes rising above his head—reminiscent of when Shakyamuni himself was sheltered in like manner from a raging rain storm. The Lanka-Buddha is also depicted as Amoghasiddhi and Naga-like in stature: read more

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The Land of the Setting Sun: Bardo 3, Amitabha

Posted on October 4, 2012 by Vajragoni

Of the Five Dhyani Buddhas, the one that stands out prominently in terms of popular-following and devotion is Amitabha Buddha. Tradition asserts that Bodhisattva Dharmakara proclaimed that when he attained Buddhahood (Amida Buddha), that anyone who should call upon his name would achieve entrance into his Western Pure Land Province. His mantra (one popular variable being Namu Amida Butsu that is mantra-like [constant repetition]] in scope) chanted by untold numbers throughout the millennia, intoned frequently assures salvific union with Amida’s Buddha-land. The mantra is a wonderful medium to enter into this union; the corresponding Chakra is the Dharmasota (see Bardo 1 part 5, for breakdown of the Chakras as seen in Light of the Unborn), or throat Chakra. This makes perfect sense since it is the location through which actual intonation occurs. One difference, though, it terms of the Dharmasota realization is that this is activated through the sound (Parato ghosa) of deathlessness; so the actual “intonation is symbolic” of a greater-realization—meaning not heard in the conventional sense of hearing, but rather ineffably experienced in the very Heart of Suchness—and is not, “in itself”, the Source of the salvific-grace. There is a real source of consternation here since it is automatically assumed that even just lazily uttering Amida’s name is all one need do to achieve liberation from samsara. Dietrich Bonhoeffer would refer to this as “Cheap Grace”—without that cost of disciplined discipleship. A Lankavatarian understanding would concur with Bonhoeffer. Liberation from the cursed and diurnal Wheel of Samsara is not assured through some cheap-trick of the vocal-chords, but rather a disciplined assent through a ten-fold stage of Mind development. read more

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High Noon: Bardo 3, Ratnasambhava

Posted on October 3, 2012 by Vajragoni

It’s been said that “High Noon”, or mid-day, highlights the Mark of Equanimity. There are no shadows. Everything is emblazoned with the same homogeneous-light. As the good book says, “His Sun shineth on both good and bad alike.” Such is the radiance of the Southern Pure-Land Realm of the Buddha Ratnasambhava. His Yellowish-Golden Hue is often equated with that aspect of High Noon. He views all sentient reality and nature under the lens of Śūnyatā—all equally devoid of Self-Substance and hence all truly equal under the Sun of Wisdom. In this sense, Ratnasambhava is known as the “Jewel-Born One”; he truly possesses the beloved Bodhi-Pearl of Noble Wisdom. His Sacred Mudra is the Varada—the palm opening gesture that is indicative of Total Acceptance and Compassion. Nothing is condemned nor rejected here; there is no balancing scale of justice since there are no dichotomous associations. Through the Blessed-eyes of Ratnasambhava everything shines with the Sameness of the Dharmakaya. Pride itself is rendered ineffectual here; indeed all acrimonious attributes are dissolved-away in the Sweet Light of the Wisdom of Sameness. The skandha of sensation is whittled-down to just one characteristic: Transcendent Satisfaction in the One and Unborn. There is nothing outside this Oneness, never has been and never will be. Indeed, any semblance of “otherness” is just a bad mirage for Mind when entrapped in pluralized obstruction mode. Ratnasambhava’s Buddha-land brings home the moto: lay your burden down at the feet of the Tathagatas. Pure Transcendent Space. As our study of the Vimalakirti Sutra stated, “The foot of a Tathagata is neither on this shore or the other shore, neither within nor without, nor anywhere in-between.” They just rest on the imageless shore of deathlessness. Ratnasambhava’s Pure-Land is also reflective of the Sugata-garbha Chakra, that place of peaceful and restful repose in the very womb of the Sugata. Ratnasambhava also bestows a blessing of richness: to treasure and savor the joys of this Noble Self-Realization. Meditating thus on Ratnasambhava—with his radiating Golden-Hue—empowers one to express this Holy Treasure of Spiritual Expansiveness within one’s very core of innate Selfhood—i.e., celebrating the Real through the Real Itself. Pure gold. What Ratnasambhvava does for the Bardo sojourner is to shift one’s mentality away from the poverty of materialism and the fear of death, and directly into the lasting wealth of Spiritual Self-Realizations and the love of deathlessness. The Light of Spirit forever dawns in the heart of one who basks in the freedom of Noble Wisdom. Yes, in Ratnasambhava’s Realm it is always High Noon. read more

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Like a Diamond in the Sky: Bardo 3, Akshobhya

Posted on October 2, 2012 by Vajragoni

Imagine for a moment that we’ve jumped-ahead to the later Bardo experiences; this is the end of life, the signs of imminent death are creeping all around us. Our bodily shell (rupakaya) is deteriorating fast—that’s the sign-post up ahead…the Bardo of Dharmatā is coming soon! Then, for a brief interval, the Clear Light of the Dharmakaya is there beckoning us to its effervescent shore. The way home is shining all around us. But wait! Lacking the proper gnosis, we fail to recognize this supreme window of opportunity; the body consciousness still clings to life…panting…grasping…trying desperately to maintain control over the vicissitude’s of its dictatorial hold over all cognitive functions. The moment is wasted. The window slams shut! We are left alone again with those meandering thoughts that in the bardo-proper become manifested and magnified beyond description. We are once again entrapped in that monstrous maze whose diurnal course leads to another womb-birth in one of the six realms of samsaric existence. Mea Culpa! All is lost! That’s why prior effort spent in Bardo Realm Three of meditation and Deep Samadhis was so critical in avoiding and transcending this unhappy fault! Entering into the Transformational Mandala of the Five Tathagatas is a prerequisite for abstaining from the erratic course of the body consciousness and its nefarious crew, the five skandhas. read more

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The Butterfly Effect: Bardo 2, Part 1

Posted on September 11, 2012 by Vajragoni

One of the better known anecdotes is Zhuangzi and the Butterfly. The great Daoist Zhuangzi one day awoke from sleep after dreaming that he was a butterfly. Later on, though, he was deeply absorbed and troubled with the thought, “Hmmm, I wonder…was it really “I who was dreaming” that I was that butterfly; or am I really now that “sleeping butterfly” dreaming that I am now this man?” Interesting koan-like predicament; of course there have been traditions that say one of his disciples came along and threw a bucket of cold water on his head and he suddenly came to the realization that “I have to be Zhunangzi, because if I truly am a butterfly, that cold water would have killed me!” That cold-water in the face satori-like moment is a great image of sudden-awakening from the mad dream of samsara, yet when ol’ Zhuangzi dreams again that the butterfly is now waterproof—out goes the satori with the bathwater! Of course, the true resolve of the matter is the self-realization that there is no Zhunangzi and no butterfly—for both are samsaric illusions of the dreaming-skandhic-mind—where both waking in the morning in the realm of samsara is the same as waking in the realm of the samsaric dream; yet, the door of sleep is itself the bardo-passage, or in-between junction that opens-up into the wider realms of self-discovery wherein the Awareness Principle comes into direct contact with the shady denizens who reside in the darkest corners of the alaya receptacle; denizens who, within the purported “waking state”, are well-hidden and who can wreck more havoc than in the dream realm because the awareness principle in the dream state can come to the sudden realization that it has the power to totally control and re-shape the dreamscape and its constant kaleidoscope activity and alaya-karmadhic characters and situations to its own liking—provided that it reaches the proper level of lucidity. Lucidity is key; it is the magic formula that unlocks the secrets of the dreamscape, and after much trial and effort, the secrets to the entire samsaric-spectrum. Mastering Lucidity is simply being aware that it’s all a dream. But mastering lucidity is not a simple matter. read more

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