Tag Archives: Karmadhatu

Stuck in Karmadhatu

Posted on October 9, 2021 by Vajragoni

In reference to the Bodhichild last time we met, what will happen to me once it’s activated?

One may perhaps ask what’s supposed to happen to “my personality”, once the Bodhichild takes precedence over former attachments and desires. In actuality nothing is supposed to happen. There is no sudden Big Mind transformation that supersedes and eliminates one’s former way of addressing the world, i.e. through one’s “little mind”. Big versus little is merely another discriminatory attempt to justify the actions of mind’s outflows which imaginatively attempt to create something superior over something inferior, but in essence there is nothing to overcome.  The only action that is necessary is acceptance. Acceptance of the hard core realization that your present imagined journey here has been self-inflicted and no imagined one or no imagined anything else is to blame for it. read more

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Children of Light and Darkness

Posted on September 3, 2017 by Vajragoni

Our present age can be likened to one of the final chapters of the Kali Yuga, or an age when the spirit of darkness reigns free and unhindered. The children of this dark realm are born into what is described in the Lankavatarian Book of the Dead as inhabitants of the Karmadhatu: read more

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Karmasaya

Posted on November 3, 2013 by Vajragoni

ii.12-14 Karma is rooted in the Five Obstructions and will measure out what is recklessly initiated.

2.12 The womb of karma (karmasaya) is impregnated by the Five Obstructions and any forthcoming karmas will mature whether in this present lifetime, in parallel realities, and in future births to come. read more

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Throw-down the flagpole!

Posted on December 17, 2012 by Vajragoni

34. “Q: What is meant by relative truth?1

A: What would you do with such a parasitical plant as that? Reality is perfect purity; why base a discussion on false terms? To be absolutely without concepts is called the Wisdom of Dispassion. Every day, whether walking, standing, sitting or lying down, and in all your speech, remain detached from everything within the sphere of phenomena. Whether you speak or merely blink an eye, let it be done with complete dispassion. Now we are getting towards the end of the third period of five hundred years since the time of the Buddha, and most students of Zen cling to all sorts of sounds and forms. Why do they not copy me by letting each thought go as though it were nothing, or as though it were a piece of rotten wood, a stone, or the cold ashes of a dead fire? Or else, by just making whatever slight response is suited to each occasion? If you do not act thus, when you reach the end of your days here, you will be tortured by Yama.2 You must get away from the doctrines of existence and non-existence, for Mind is like the sun, forever in the void, shining spontaneously, shining without intending to shine. This is not something which you can accomplish without effort, but when you reach the point of clinging to nothing whatever, you will be acting as the Buddhas act. This will indeed be acting in accordance with the saying: ‘Develop a mind which rests on no thing whatever.3 For this is your pure Dharmakaya, which is called supreme perfect Enlightenment. If you cannot understand this, though you gain profound knowledge from your studies, though you make the most painful efforts and practice the most stringent austerities, you will still fail to know your own mind. All your effort will have been misdirected and you will certainly join the family of Mara.4 What advantage can you gain from this sort of practice? As Chih Kung5 once said: ‘The Buddha is really the creation of your own Mind. How, then, can he be sought through scriptures?’ Though you study how to attain the Three Grades of Bodhisattvahood, the Four Grades of Sainthood, and the Ten Stages of a Bodhisattva’s Progress to Enlightenment until your mind is full of them, you will merely be balancing yourself between ‘ordinary’ and ‘ Enlightened’. Not to see that all METHODS of following the Way are ephemeral is samsaric Dharma. 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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Womb of Darkness, Womb of Light: Bardo 2, Part 5

Posted on September 23, 2012 by Vajragoni

One of Mind’s Revelations, by virtue of its Wordless Transmission, as expounded in the Dharmakaya Sutra is that all six realms within the samsaric order of creation are mere skandhic-apparitions. For instance, gods and demi-gods “dream” just as much as humans do and even those lowly inhabitants of the hell and hungry-ghost realms dream of eventually transcending their hellish existence; all are linked through skandhic-apparati that perceive avenues of desire that left to themselves are never relinquished. It is by virtue, then, of Mind’s own ascendency to the Noble Wisdom of Self Realization that these dependent chains of origination can be broken. The route of discernment through these first two Bardo Realms is something of a twofold nature: intrinsic and extrinsic awareness power and it is the former alone that is unequivocally undivided whereas the latter is soiled through the camera obscura-like lens of the Five Skandhas. The first two Bardo Realms are essentially traversed through extrinsic channels of awareness that are hindered by a temporal continuum: the body consciousness. Although masked in the dream-realm of Bardo 2, it is this self-same consciousness that digs-deep into the Alaya-vault that is stuffed with all kinds of imaginable and fantastic imagery that flashes across the soiled screen of vexatious intoxications that can prevent Mind’s return to Bhutatathata. Yet, the Manomayakāya has the power to break the spell—provided it issues its commands with the resolute authority that emanates from the Unborn Will Itself. If the proper alignment of the Chakras has been procured with consistent practice of Primordial Qigong in Light of the Unborn Spirit as relayed during our expose of Bardo 1, then sufficient authority will be granted since the light of these highly-spiritually-charged chakras pierces through and dissipates these unruly spectacles of the defiled garbha of the Alaya. read more

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