“Vajrayogini”的意思、由来-开放百科全书

She is an Anuttarayoga Tantra iṣṭadevatā (meditation deity) and her practice includes methods for preventing ordinary death, intermediate state (bardo) and rebirth (by transforming them into paths to enlightenment), and for transforming all mundane daily experiences into higher spiritual paths.^[2] Practices associated with her are Chöd and the Six Yogas of Naropa.

Vajrayoginī is often described with the epithet sarvabuddhaḍākiṇī, meaning "the {{IAST|ḍākiṇī}} who is the Essence of all Buddhas".^[3]

According to scholar Miranda Shaw, Vajrayoginī is "inarguably the supreme deity of the Tantric pantheon. No male Buddha, including her divine consort, Heruka-Cakrasaṃvara, approaches her in metaphysical or practical import."^[4]

Origin and lineage

Bajrayogini Temple is a Tantrik temple located at Sankhu in Nepal's Kathmandu Valley. It is also well known as Bodhisattva's Temple. The temple is actually a sort of temple complex, with the main temple having been built by King Pratap Malla in the sixteenth century. Vajrayogini is a Buddhist tantric deity, she is also conflated with Ugra Tara, a form of the Buddhist dharmapala Ekajati.However, the temple is sacred to both Buddhists and Hindus. The Bajrayogini Temple is situated roughly 20 kilometres northeast of Kathmandu. The area where it is located is often referred to as Gunbaha, which can be roughly translated from Newari as ‘recreational forest place’. The main temple is a three-story high building, which was obviously carefully constructed with the utmost attention to detail. You will likely find a statue of the goddess Bajrayogini in this temple which will feature a red face with three eyes as well as hands, which have the thumb and middle finger carefully, decorated. Ornaments surround her statue.

Vajrayogini's sādhanā originated in Nepal between the tenth and twelfth centuries. It evolved from the {{IAST|Cakrasaṃvara Tantra}}, where Vajrayoginī appears as his Yab-Yum consort,^[5]^[6] to become a stand-alone practice of Anuttarayoga Tantra in its own right.^[7] The practice of Vajrayoginī belongs to the Mother Tantra ({{bo|w=ma rgyud}}) class of Anuttarayoga Tantras along with other tantras such as the Cakrasaṃvara and Hevajra Tantras.

Iconography

Vajrayoginī is visualized as the translucent, deep red form of a 16-year-old female with the third eye of wisdom set vertically on her forehead and unbound flowing hair. Vajrayoginī is generally depicted with the traditional accoutrements of a {{IAST|ḍākiṇī}}, including a driguk (a vajra-handled flaying knife, {{bo|གྲི་གུག་}}) in her right hand and a kapala filled with blood in her left hand that she drinks from with upturned mouth. Her consort {{IAST|Cakrasaṃvara}} is often symbolically depicted as a {{IAST|khaṭvāṅga}} on Vajrayoginī's left shoulder, when she is in "solitary hero" form. Vajrayoginī's khaṭvāṅga is marked with a vajra and from it hangs a damaru drum, a bell, and a triple banner. Her extended right leg treads on the chest of red Kālarātri, while her bent left leg treads on the forehead of black Bhairava, bending his head backward and pressing it into his back at the level of his heart. Her head is adorned with a crown of five human skulls and she wears a necklace of fifty human skulls. She is depicted as standing in the center of a blazing fire of exalted wisdom. Her countenance shows both erotic and fierce features, "in the fullness of bliss, laughing and baring her fangs."^[9]

Each aspect of Vajrayoginī's form and mandala is designed to convey a spiritual meaning. For example, her brilliant red-colored body symbolizes the blazing of her tummo (candali) or "inner fire" of spiritual transformation as well as life force (Shakti), blood of birth and menstrual blood.^[10] Her single face symbolizes that she has realized that all phenomena are of one nature in emptiness. Her two arms symbolize her realization of the two truths. Her three eyes symbolize her ability to see everything in the past, present and future. She looks upward toward the Pure Dākiṇī Land, demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments. The curved driguk knife in her right hand shows her power to cut the continuum of the delusions and obstacles of her followers and of all living beings. Drinking the blood from the kapala in her left hand symbolizes her experience of the clear light of bliss.^[11]

Vajravārāhī and other forms

Vajrayoginī is a female deity and although she is sometimes visualized as simply Vajrayoginī, in a collection of her sādhanās she is visualized in an alternate form in over two thirds of the practices.^[12] Her other forms include Vajravārāhī ({{bo|w=rdo-rje phag-mo}} "Vajra Sow") and Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini, Tibetan Tröma Nakmo; {{bo|w=khros ma nag mo}}, "Wrathful Lady", "Fierce Black One").^[13]^[14]

In her form as Vajravārāhī "the Vajra Sow", she is often pictured with a sow's head on the side of her own as an ornament and in one form has the head of a sow herself. Vajrayoginī is often associated with triumph over ignorance, the pig being associated with ignorance in Buddhism. This sow head relates to the origins of Vajravārāhī from the Hindu sow-faced goddess Vārāhī.^[15]

The severed-headed form of Vajrayoginī is similar to the Indian goddess Chinnamasta, who is recognized by both Hindus and Buddhists.^[16]

A white manifestation, generally designated as Prajñaloka, “Light of Wisdom ,” displays a vajra and a skull bowl.

Practices

Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a {{IAST|maṇḍala}} that is visualized by the practitioner according to a sādhana describing the practice of the particular tantra. There are several collections containing sādhanas associated with Vajrayoginī including one collection, the Guhyasamayasādhanamālā, containing only Vajrayoginī sādhanas and comprising forty-six works by various authors.{{cn|date=July 2016}}

The yidam that a meditator identifies with when practicing the {{IAST|Six Yogas of Nāropa}} is Vajrayoginī and she is an important deity for tantric initiation, especially for new initiates as Vajrayoginī's practice is said to be well-suited to those with strong desirous attachment, and to those living in the current "degenerate age". As Vajravārāhī, her consort is {{IAST|Chakrasaṃvara}} (Tib. Khorlo Demchog), who is often depicted symbolically as a {{IAST|khaṭvāṇga}} on her left shoulder. In this form she is also the consort of Jinasagara (Tib. Gyalwa Gyatso), the red Avalokiteśvara (Tib. Chenrezig).

Vajrayoginī is a key figure in the advanced Tibetan Buddhist practice of Chöd, where she appears in her Kālikā ({{lang-bo|Khros ma nag mo}}) or Vajravārāhī (Tibetan:rDo rje phag mo) forms.

Vajrayoginī also appears in versions of Guru yoga in the Kagyu school of Tibetan Buddhism. In one popular system the practitioner worships their guru in the form of Milarepa, whilst visualizing themself as Vajrayoginī.^[17]

The purpose of visualizing Vajrayoginī is to gain realizations of generation stage tantra, in which the practitioner mentally visualises themself as their yidam or meditational deity and their surroundings as the Deity's {{IAST|maṇḍala}}. The purpose of generation stage is to overcome so-called ordinary appearances and ordinary conceptions, which are said in Vajrayana Buddhism to be the obstructions to liberation (Skt. {{IAST|nirvāṇa}}) and enlightenment.^[18]

According to most commentaries associated with the deity, the practices of Vajrayoginī are relatively easy compared to those of other Highest Yoga Tantra yidams and particularly suited to practitioners in modern times:....

Vajrayogini Temples

In the Kathmandu valley of Nepal there are several important Newar temples dedicated to different forms of Vajrayogini. These temples are important power places of Nepalese Vajrayana Buddhism^[20] and are also important pilgrimage places for Tibetan Buddhists. These temples include the Sankhu Vajrayogini temple, Vidhyeshvari Vajrayogini temple, Parping Vajrayogini temple, and the Guhyeshwari temple.

Emanations

Samding Dorje Phagmo

The female tulku who was the abbess of Samding Monastery, on the shores of the Yamdrok Tso Lake, near Gyantse, Tibet was traditionally a {{IAST|nirmāṇakāya}} emanation of Vajravārāhī (Tibetan: Dorje Phagmo).^[21] The lineage started in the 15th century with the princess of Gungthang, Chokyi Dronma (Wylie: Chos-kyi sgron-me)(1422–1455).^[22] She became known as Samding Dorje Pagmo (Wylie:bSam-lding rDo-rje phag-mo) and began a line of female tulkus, reincarnate lamas. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her Dorje Pamo in his book.^[23]^[24] The current incarnation, the 12th of this line,^[25] resides in Lhasa,^[26] where she is known as Female Living Buddha Dorje Palma by the Chinese.^[27]

See also

References

1. ^{{cite book|last=Shaw|first=Miranda|title=Buddhist Goddesses of India|publisher=Princeton University Press|location=USA|year=2006|isbn=978-0-691-12758-3|url=https://books.google.com/books?id=MvDKOK1h3zMC&|page=360}}
2. ^Guide to Dakini Land page xii, a commentary to Illuminating All Hidden Meanings ({{bo|w=be don kun sal}}) by Je Tsongkhapa.
3. ^ Vajrayogini - Buddhist Tantric Practice Support (see #General characteristics) from StudyBuddhism.com
4. ^{{cite book|last=Shaw|first=Miranda|title=Buddhist Goddesses of India|publisher=Princeton University Press|location=USA|year=2006|isbn=978-0-691-12758-3|url=https://books.google.com/books?id=MvDKOK1h3zMC&|page=8}}
5. ^{{cite web|url=http://www.exoticindiaart.com/product/ZJ03/|title=Large Size Paramasukha-Chakrasamvara and Vajravarahi|publisher=}}
6. ^{{cite web|url=http://www.exoticindiaart.com/product/TE42/|title=Shamvara and Vajravarahi in Yab Yum|publisher=}}
7. ^English, Elizabeth (2002). Vajrayoginī: Her Visualizations, Rituals, & Forms. Boston: Wisdom Publications. {{ISBN|0-86171-329-X}}
8. ^{{cite book|last1=Gyatso|first1=Geshe Kelsang|title=Guide to Dakini land : the highest yoga tantra practice of Buddha Vajrayogini|date=1996|publisher=Tharpa|location=London|isbn=978-0-948006-39-5|edition=2nd ed. rev.}}
9. ^Shaw, Miranda, Buddhist Goddesses of India, page 361
10. ^Shaw, Miranda, Buddhist Goddesses of India, page 361
11. ^Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages page 123-127, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, {{ISBN|978-0-948006-39-5}}
12. ^{{cite book|last=English|first=Elizabeth|title=Vajrayoginī: Her Visualizations, Rituals and Forms|publisher=Wisdom Publications|year=2002|isbn=978-0-86171-329-5|url=https://books.google.com/books?id=Pf8-eWH3rO4C&|page=44}}
13. ^The Forms of Vajrayoginī Himalayan Art Resources
14. ^{{cite web|url=http://www.himalayanart.org/image.cfm/490.html|title=Vajrayogini (Buddhist Deity) - Krodha Kali (Wrathful Black Varahi) (HimalayanArt)|publisher=}}
15. ^{{cite book|last=English|first=Elizabeth|title=Vajrayoginī: her visualizations, rituals, & forms|publisher=Wisdom Publications|pages=47–9|chapter=The Emergence of Vajrayogini|url=https://books.google.com/books?id=Pf8-eWH3rO4C&pg=PA47&dq=varahi&as_brr=3&client=firefox-a#v=onepage&q=varahi&f=false | isbn=978-0-86171-329-5}}
16. ^{{cite book|last=Bernard|first=Elizabeth Anne|title= Chinnamasta: The Awful Buddhist and Hindu Tantric Goddess |publisher=Motilal Banarsidass|year=2000|isbn=978-81-208-1748-7}}
17. ^{{cite book|last=English|first=Elizabeth|title=Vajrayogini: Her Visualizations, Rituals and Forms|publisher=Wisdom Publications|year=2002|isbn=978-0-86171-329-5|url=https://books.google.com/books?id=Pf8-eWH3rO4C&|page=xxiii}}
18. ^Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 154-5, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, {{ISBN|978-0-948006-39-5}}
19. ^Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, pages 5 - 10, Tharpa Publications (2nd. ed., 1996), Geshe Kelsang Gyatso, {{ISBN|978-0-948006-39-5}}
20. ^{{Cite book|title=The Iconography of Nepalese Buddhism|first=Min Bahadur|last=Shakya|publisher=Handicraft Association of Nepal|date=1994|location=Kathmandu}}
21. ^Tashi Tsering, A Preliminary Reconstruction of the Successive Reincarnations of Samding Dorje Phagmo; The Foremost Woman Incarnation of Tibet , Youmtsho - Journal of Tibetan Women's Studies, no. 1, pp.20-53
22. ^{{Cite web |url=http://www.innerasiaresearch.org/Diemberger_Woman.pdf |title=When a woman becomes a dynasty: the Samding Dorje Phagmo of Tibet |access-date=2008-07-05 |archive-url=https://web.archive.org/web/20080705123313/http://www.innerasiaresearch.org/Diemberger_Woman.pdf |archive-date=2008-07-05 |dead-url=yes |df= }}
23. ^Dorje Pamo at Samding Monastery - November 1920
24. ^{{cite web|url=http://catdir.loc.gov/catdir/toc/ecip079/2007000291.html|title=Table of contents for When a woman becomes a dynasty|publisher=}}
25. ^{{cite web|url=http://studybuddhism.com/web/en/archives/approaching_buddhism/world_today/summary_report_2007_international_c/part_3.html|title=A Summary Report of the 2007 International Congress on the Women's Role in the Sangha: Bhikshuni Vinaya and Ordination Lineages – Part Three: Day Two|publisher=}}
26. ^Pamela Logan, Tulkus in Tibet, Harvard Asia Quarterly, Vol. VIII, No. 1. Winter 2004.
27. ^- Yamzhog Yumco Lake guide Selected from China's Tibetby Samxuba Gonjor Yundain