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What Are The Outer And Inner Pure Dakini Lands?

From Tibetan Buddhist Encyclopedia
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What Are The Outer And Inner Pure Dakinl Lands?

Pure Dakini Land is beyond the world of ordinary experience^.

It is the Pure Land of Buddha Vajrayogini Buddha Heruka, A Pure Land is a world that is free hom true svilteriiijjs.

Nowhere in samsara is without true sufferings because the sanisariiT e[i\'iroriment its^elf acts as a condition to experience Fuflerinj;. Oirdinary beings are born in samsara without choice and continually have to experience dissatisfaction and misery,

However, if \ve purify our mind, we purifv our experience of the world and thereby attain a Pure Land free from all suffering.

There are differLMit Pure Lands associated xvith different Buddhas.

Pure Dakini Land is similar to the Pure Lands of Tushita and Sukhavali, except that Heruka and Vajrayogini's Pure Land is the only one in which beings can rcceiye teachings on 1 highest "Yoga Tantra and put them into practice.

When, through Vajravoginis guidance, those who are very old and infirm reach her Pure Land they will no longer experience the sufferings of old age and disease.

All signs of their old age will disappear and they will be transformed into sixteen year- olds of great beauty and vitality, enjoying an endless lifespan.

All the enjoyments they wish tor will spontaneously appear.

They will neyer be reborn in samsara again, unless they choose to for compassionate reasons.

Eyeryone who reaches this Pure Land will receive teachings on Highest Yoga Tantra directly from Heruka and thereby attain enlightenment quickly.

Outer Pure Dakini Land can also be explained in terms ot an indiyidual practioner's personal experience.

From this point of view, outer Pure Dakini Land is attained by completing the practices of the generation stage of Vajrayogini, During our training in generation stage meditation, we visualize our body as the pure bodv of Buddha Vajrayogini, our immediate surroundings as the mandala of Vajrayogini, and our world as Pure Dakini Land.

If we engage in generation stage practice continuously, the ordinary, impure appearances to our mind will diminish and finally cei)se altogether.

Once we have gained a firm realization of generation stage we shall experience only pure appearances, and our world will be transformed into Pure Dakini Land.

The great Teacher Tenpa Rabgye said that Pure Dakini Land is rot some far-away place, nor is it necessary to disappear from this world to reach it. Pure appearances are experienced unlv bv realized practitioners.

It is generallv accepted in both Sutra and Tantra that the world appears to our mind as faulty, imperfect, and unsatisfactory because our mind is impure, polluted bv the delusions and their imprints.

Venerable Maitreya savs that when the minds of senhent beings become completely pure, their environment becomes & Buddha's Pure l-ind, A Pure Land can be attained only h\ purifying the mind.

Even when we live attained outer Pure Dakini Land through a firm realization of generation stage, we shall still appear to others as ordinary, impure beings. Ordinary people cannot recognize that another person is in a Pure Land because there cannot perceive that person's Pure Land and cannot share their experience of it.

Someone once asked Milarepa in which Pure Land lu' had attained enlightenment and Milarepa pointed to his cave. The questioner could see only a cold, empty cave, but for Milarepa that cave was a Pure Land.

Even an emanation ot Buddha appears to us to ha\c tiiults.

Everything we ONperiencc is impure, potentially h.iinitui, and m the nature of suffering It is because we have ordinary appearance that we view ourselves and others as iiiipcrfivt. iib)L'cl to faults ;uch as sickness and a^oiiii;. .

According lo Sutra teachings, the root of samsara is self grasping and the delusions that anse trom it. i lowever, accordini; Lo ^eciel Mantra (he root of samsara is ordinary appearances and urdmarv conceptions.

The self-grasping recognized bv Sutra practitioners is only a gross, ordinary conception. In this content, any living being who is not a Buddha, and any environment, enjoyment, or body that is not a Buddha's is ordinary.

Perceptions of these objects as ordinary due to impure minds are ordinary appearances, and the minds that conceive of objects in (his wav are ordinary conceptions.

According to Secret Mantra teachings, ordinary appearances are obstructions to omniscience, and ordinary conceptions are obstructions to liberation. Both ordinary appearances and ordinary conceptions ha\e many levels of subiletv.

One ot the main purposes of practising generation stage meditation is to overcome ordinary appearances and ordinary conceptions. We can overcome ordinary\- appearances by generating a clear appearance of being Vajravogini, and we can overcome ordinarv conceptions by developing strung divine pride of being Vajravogini,

Because of our ordinary perceptions and ordinary conceptions, we experience an endless cycle of ordinary death, ordinary' intermediate state, and ordinary rebirth. This endless cycle, known as samsara', must be broken.

Through generation stage and completion stage practice we can purify the three ordinary states of death, intermediate stale, and rebirth, and thereby attain the three bodies of a Buddha.

When we attain a full realization of the generation stage of Vajrayogini, we experience our environment as Pure Dakini Land, and when we attain the illusory body in the aspect of Vajrayogini, our body becomes the actual body of the Desitv.

When we achieve full enlightenment in the form of Vajrayogini we become a newly-born Buddha Vajrayogini, our place of residence becomes a ne\vly-de\'eloped mandala of Vajrayogini, and our world becomes a newly-developed pure Dakini Land.

With a superficial reaU?_ation of generation stage meditation wc will attain only a similitude of Pure Dakini Land. Bv gradually developing the power of our generation stage meditation, this simiLItude will be strengthened and stabilized and we will move closer to attaining the actual Pure Dakini Land.

By practising the generation stage and completion stage meditations continuously and enthusiastically, we will complete the spiritual path by depending on Vajrayogini.

At first we may doubt the existence of Pure Dakini Land or doubt that it is possible to reach it. To overcome such doubts.

we can consider dreams. Sincere practitioners familiar with Vajrayogini practice may dream of reaching a Pure Land. In their dream they will see all places as pure and themselves as Vajrayogini,

At that time, they do not think they are dreaming. Thev believe they are in a Pure Land and therefore experience great jov and happiness.

If they were to remain in that happv state without ever waking up it would be valid to say that, according to their experience, they wore in Pure Dakini Land, Through studying the correct view of emptiness we can understand that everything is merely an appearance to the mind and, tike a dream, merely imputed by conceptual thought.

This understanding is extremely helpful for developing convichon in the existence of Pure Lands, Clear and deep understanding of the nature of outer Pure Dakini Land will help us to gain a firm faith in Buddha dharma, Through this we will practise with greater power and enthusiasm.

Inner Pure Dakini Land is meaning clear light. This is achieved only through completion stage meditation. Through completion stage meditation, we develop spontaneous great bliss, and when this mind meditates on emptiness and gains a direct realisation it is called 'meaning clear light'.

This is the fourth oi the five stages of completion stage meditation.

When we all reach inner Pure Dakini Land through Vajrayogini practice, we also attain outer Pure Dakini Land. This is explained more fuUv later in this book.

The wav to train in the two stages of Vajrayogini Tantra is explained in the instructions that follow. First there is an explanation of how to train in generation stage, and then there is an explanation of how to train in completion stage.

The instructions on generation stage are in two parts: an explanation of hoiy to practise the eleven vogas of generahon stagi', Lind an i'\plan,itiiin ot how to ,illain outer Fuie Dakini Land through the practice of generation stage.

The eleven yogas of generahon stage are;

1 The voga of sleeping
2 The voga of rising
3 The yoga of experiencing neclar
4 The yoga of immeasurabies
5 The yoga oi the Gum
6 Tlie v'oga of scll'-geiieratioii
7 The yoga of puritying migrators
8 The yoga of being blessed bv Heroes and Heroines 9 The yoga ot verbal and menial recitation 10 The voga of inconceivabilitv
11 The voga o! daily actions

The instructions that foljoiv lixplain hD\v to practise each of these eleven vogns. We first need lo stiidv these instructions carefullv to ensure that we understand clearlv each of the vogas.

Then, when we feel readv to put them into practice, ive should begin with the voga of sleeping and conhnue through to Ihe eleventh \oga, the voga of daily actions. If we repeal this cvcle of prachces every day all our actions will be included within the eleven yogas.