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Representations in the Durgatiparisodhana Mandala - List

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Representations in the Durgatiparisodhana Mandala - ListRepresentations in the Durgatiparisodhana Mandala - ListRepresentations in the Durgatiparisodhana Mandala - ListRepresentations in the Durgatiparisodhana Mandala - List
Representations in the Durgatiparisodhana Mandala - List

According to the Niṣpannayogāvalī the “Cleanser of suffering” (durgatipariśodhana) is a special epithet of Śākyasimha, i.e. Śākyamuni Buddha who in this mandala is identified with Vairocana in the dharmacakramudrā. Durgatipariśodhana means sufferings (durgati) ever-cleansed
(pariśodhana), which refers to the final purification of all karmas. Karma is suffering, be it good
or bad. Until and unless all karmas are cleansed or purified the mind is not free from the aggregates (skandha) which give us the illusion of an individual being or “I”. A mental collection of aggregates passes from body to body to complete the journey of karmas from lives to lives to end up in the void which is the Buddha Mind. Buddha Mind is the mind without attributes or qualities in nirvāṇa, coming back as the reality of saṃsāra which is essentially nirvāṇa in expression of compassion. This is where Buddha Śākyamuni says in the Niṣpannayogāvalī, “As long as every sentient being is not liberated I will come back to this Samsāra again and again to liberate all beings from the chain of karmas”. This vow deifies Śākyamuni as durgatipariśodhana. In Vajrayāna the Guru-enthralling Buddha mind comes down to the level of the disciple in order to accomplish the needs of the disciple, whereas the disciple arises to meet the Buddha Mind. They meet at the cross-roads. This aspect of a Guru in the footsteps of Śākyasimha’s compassion the disciple reaching wisdom and the Guru activating compassion is the process of Yoga Tantra described in this mandala very subtly through coded words and illustrations. The coded words refer to the sūtras and the coded practices refer to the tantras though they are inseparable. This aspect of Vairocana expounds the structure of existence equal to non-existence through omniscience (kun rig) expressed in the teachings, explanations and illustrations of the Guru, who in Vajrayāna is seen as the Embodiment of the Three Jewels: Buddha, Dharma and Sangha.

Representations in the Durgatiparisodhana Mandala

01. Vairocana.

At the centre.

02. Vajroṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Vajroṣnīśa (in the east) represents the essence of the indestructible experience of samādhi.

03. Ratnoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Ratnoṣnīśa (in the south) represents the essence of perfect disciplines.

04. Padmoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Padmoṣnīśa (in the west) represents the essence of expressive compassion.

05. Viśvoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Viśvoṣnīśa (in the north) represents the essence of spontaneous qualities.

06. Tejoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Tejoṣnīśa (in south-east, Agni) represents the mindfulness of omniscience.

07. Dhvajoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Dhvajoṣnīśa (in the south-west, Nairṛta) represents the essence of victory over temptation.

08. Tīkṣnoṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Tīkṣnoṣnīśa (in the north-west, Vāyu) represents the essence of unbiased judgment.

09. Chatroṣnīśa. One of the eight uṣṇīṣa deities or goddesses.

Chatroṣnīśa (in the north-east, Īśāṇa) represents the essence of perfect refuge.

10 Lāsyā. One of the four offering goddesses.

Glamour and lucidity, representing the flow of aesthetic expression.

11. Mālā. One of the four offering goddesses.

Garland, representing the mantra resonances in the sensation of ethereal sound.

12. Gītā. One of the four offering goddesses.

Song represents the doha or essential teachings of revelation through spontaneous songs.

13. Nṛtyā. One of the four offering goddesses.

Dance represents the physical rhythm of yogic perfections.





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