UNDERSTANDING THE FIVE WISDOM DAKINIS

 

In order to understand the five wisdom dakinis we have to go way back to the beginning, to the basic split. The split is between “I” and “others.” This is the beginning of the “ego.” The ego sees everything dualistically, there is a space which is “here” and which is “me” and “mine” and another space, “there,” which is “them” and “theirs.” This barrier between the internal space and the external space creates a constant struggle. The conventional search for happiness is the ego’s attempt to redress this split by making it all “mine,” but the ironic twist is that the more the ego tries to control the situation, the more the barrier is solidified. In the struggle the ego completely loses track of the basic split that is the source of suffering.

為了理解五智慧的dakinis，我們必須回到開頭，到基本的分裂。分裂在“我”和“其他人”之間。這是“自我”的開始。自我看待一切二元對立，有一個“在這裡”的空間，即“我”和“我的”和另一個空間，“那裡”，即“他們”和“他們的”。內部空間和外部空間之間的這種障礙造成了持續的鬥爭。對幸福的傳統追求是自我試圖通過使這一切成為“我的”來糾正這種分裂，但具有諷刺意味的轉折是，自我試圖控制情況越多，障礙就越固化。在斗爭中，自我完全失去了作為痛苦根源的基本分裂的軌跡。

After the dualistic barrier is initially created, the ego forms a kind of governing headquarters which sends feelers out into the environment to determine what is safe and what will enhance itself and expand its territory, what is threatening and what is merely uninteresting or vaguely annoying. These feelers report back to central headquarters and the reactions to this information become the three fundamental poisons: passion (attraction toward what will increase its territory), aggression (toward what seems threatening) and “ignoring” or ignorance (toward that which seems to be of no use to the ego). From these fundamental poisons develop further elaborations, and we get into conceptual discrimination, further pigeonholing of perception and more complex forms of the three poisons. We end up with a whole fantasy world centered around the ego. A storyline develops based on these reactions and one thing leads to another. This is what Buddhists call the karmic chain reaction. The whole thing gets so complicated that the ego is kept constantly busy and entertained by the plots and subplots which develop from the basic dualistic split. This clinging to the fantasy that the ego needs to control its territory and protect itself from threats is the basis of all suffering and neurosis. However, since this process has been going on for lifetimes, the thickness of the plots and subplots sometimes becomes overwhelming. Meditation practice slows down the reaction patterns, and gradually things start to settle down and the whole process becomes a bit clearer.

在最初創建二元障礙之後，自我形成了一種管理總部，它將觸角發送到環境中以確定什麼是安全的，什麼會增強自身並擴大其領土，什麼是威脅，什麼是無趣或模糊的煩惱。這些觸角報告回中央總部，對這些信息的反應成為三種基本毒藥：激情（對增加領土的吸引力），侵略（朝著看似威脅的東西）和“忽視”或無知（朝向似乎是對自我毫無用處）。從這些基本毒藥開始進一步闡述，我們進入概念歧視，進一步歸結感知和更複雜形式的三種毒藥。我們最終以一個以自我為中心的整個幻想世界。故事情節基於這些反應而發展，有一件事會導致另一件事。這就是佛教徒所謂的業力連鎖反應。整個過程變得如此復雜，以至於自我不斷忙碌，並且從基本的二元分裂中發展出來的情節和次要情節。這依賴於自我需要控制其領土並保護自己免受威脅的幻想，這是所有痛苦和神經症的基礎。然而，由於這個過程已經持續了一生，因此情節和次要情節的厚度有時會變得無法抗拒。冥想練習減慢了反應模式，漸漸地事情開始穩定下來，整個過程變得更加清晰。

Because the energy of individuals varies, their styles of relating to the basic split also vary. When the ego’s frantic struggle is relaxed, the basic energy of the individual can shine through as wisdom. The way wisdom manifests will vary according to the nature of the individual, and thus we have the five Buddha families. Naturally, not everyone fits neatly into a particular category and many people are mixtures of several families.

由於個人的能量不同，他們與基本分裂相關的風格也各不相同。當自我的瘋狂鬥爭放鬆時，個人的基本能量就可以作為智慧發光。智慧表現的方式將根據個人的性質而有所不同，因此我們擁有五個佛系。當然，並非所有人都適合某一特定類別，許多人都是幾個家庭的混合體。

The five families are: Vajra (diamond), Buddha, Ratna (jewel), Padma (lotus), Karma (action). These are fundamental energy patterns which manifest in all phenomenal experience.

五個家庭是：金剛（鑽石），佛陀，拉特納（寶石），帕德瑪（蓮花），卡瑪（行動）。這些是基本的能量模式，表現在所有現像中。

The Vajra family person in the unevolved state surveys and reflects the environment with sharp accuracy; there is a fear of not having the situation covered and, if there are any surprises, the reaction is anger, either hot or cold. The Vajra type is intellectual and conceptual, always trying to systematize everything. When this becomes neurotic, complex systems of how everything works are evolved which have little relationship to the situation at hand. When this angry, controlling intellect is transformed into its original state it becomes “Mirror Like Wisdom.” It is associated with the element water, blue or white, the Buddha Akshobya and the dakini Dhatisvari.

處於未解決狀態的金剛族家庭人員以極其準確的方式調查和反映環境;人們擔心沒有覆蓋這種情況，如果有任何意外，反應就是憤怒，無論是熱還是冷。金剛類型具有智力和概念，總是試圖將一切都係統化。當這變得神經質時，所有一切如何運作的複雜系統都會發展，這與現有的情況幾乎沒有關係。當這種憤怒，控制智力轉變為其原始狀態時，它就變成了“鏡像智慧”。它與元素水，藍色或白色，佛陀Akshobya和dakini Dhatisvari有關。

The Buddha family person is associated with the element of space, or ether. In its neurotic state it is dull and thick: the slang “spaced out” perfectly defines the Buddha family person whose intelligence is lulled to sleep. These people don’t bother to wash the dishes or take care of themselves; everything seems to require too much effort. The Buddha family is associated with the “Wisdom of All-Encompassing Space,” and when this dullness is purified it becomes open and spacious like the sky and the person is calm, open and warm. The name of the Buddha of this family is Vairocana and the dakini Locana.

佛陀家庭的人與空間元素或以太有關。在它的神經質狀態下它是沉悶和厚實的：俚語“間隔開”完美地定義了佛陀家庭的人，他的智力被哄騙入睡。這些人懶得洗碗或照顧自己;一切似乎都需要付出太多努力。佛陀家族與“全能空間的智慧”聯繫在一起，當這種沉悶被淨化時，它變得像天空一樣開放和寬敞，人是平靜，開放和溫暖的。這個家族的佛像是Vairocana毗盧遮那佛和dakini Locana。

The Ratna family is associated with the element of earth, the south, the color yellow and autumn. In its unevolved state this energy must fill up every corner because it never has enough. There is a tendency to be greedy and domineering, wanting always to be the center of things. The Ratna type needs to accumulate food and possessions. The negative quality of Ratna is pride; they want everyone to think they are very important. When this energy is purified into wisdom it becomes “All Enriching Wisdom.” Without the attachment of the ego the expansiveness of Ratna seems to enrich every situation: wonderful things are created and the surroundings are enriched. The Buddha of this family is Ratnasambhava and the dakini Mamaki.

拉特納寶石家族與地球，南方，黃色和秋天的元素有關。在其尚未解決的狀態下，這種能量必須填滿每個角落，因為它永遠不夠。有一種貪婪和霸氣的傾向，總是希望成為事物的中心。拉特納類型需要積累食物和財產。拉特納的負面品質令人驕傲;他們希望每個人都認為他們非常重要。當這種能量被淨化為智慧時，它就變成了“所有豐富的智慧”。如果沒有自我的依附，拉特納的擴張似乎可以豐富每一種情況：創造美好的事物，豐富環境。這個家族的佛像是Ratnasambhava寶生佛和dakini Mamaki。

The Padma family person is involved with seduction rather than the acquisition of material things that concerns the Ratna type. The Padma person is interested in relationships and wants to accumulate desirable feelings. They want to draw others in and possess them. The mental pattern involves a dilettantish, scattered kind of activity. Projects are started and then dropped when the superficial glamor wears off. Pleasure is very important, and pain is rejection or abandonment. The wisdom which emerges when this energy is freed from the ego’s hold is “Discriminating Awareness Wisdom” and things can be seen with prajna, profound cognition. Aesthetics become enlightened and great art can be created with this energy which can see the relationships between everything. Padma is associated with the west and spring, the color red, fire, the Buddha Amitabha and the dakini Pandaravasini.

Padma家庭成員參與誘惑而不是收購涉及Ratna類型的物質事物。帕德瑪人對關係感興趣，並希望積累理想的感受。他們想吸引其他人並擁有他們。心理模式涉及一種愚蠢的，分散的活動。當表面魅力消失時，項目開始然後放棄。快樂是非常重要的，痛苦是拒絕或放棄。當這種能量從自我的控制中解放出來時所產生的智慧是“辨別意識智慧”，並且可以用般若，深刻的認知來看待事物。美學變得開明，用這種能量可以創造出偉大的藝術，可以看到一切之間的關係。帕德瑪與西部和春天，紅色，火，阿彌陀佛和dakini Pandaravasini有關。

The Karma family person is very active and is always working at something. The Karma family dakini is often portrayed in profile because she is too busy to look at you straight on. This speed comes from the air element and can be very aggressive and impulsive. There is a tendency toward paranoia, a fear of losing track of all the plots that are going on, so they are usually frantically organizing everyone and everything, making sure things are under control. In its wisdom transformation this energy becomes “All-Accomplishing Wisdom,” and enlightened activity begins to take place, which benefits many beings. The Karma family is associated with winter, the north, envy, the Buddha Amogasiddi and the dakini Samayatara.

Karma家庭的人非常活躍，總是在做某事。 Karma家族dakini經常被描繪成簡介，因為她太忙了，不能直接看著你。這種速度來自空氣元素，可能非常具有攻擊性和衝動性。有一種偏執傾向，害怕失去正在發生的所有情節，所以他們通常瘋狂地組織每個人和所有事情，確保事情得到控制。在其智慧的轉變中，這種能量變成了“全面實現智慧”，並且開明的活動開始發生，這使許多生物受益。 Karma家族與冬天，北方，嫉妒，佛陀Amogasiddi和dakini Samayatara有關。

Certain women are said to be emanations of these dakinis, and they have certain signs by which they can be recognized. Because wisdom is an inherent part of the energy, not a separate thing which follows on a linear pattern, the enlightened aspect might escape from the surveillance of the ego at any moment and therefore everyone has the possibility of becoming a Buddha or dakini on the spot. We could have little gaps in the claustrophobic game of dualism, and clarity could shine through. Therefore even an ordinary ‘unenlightened” woman or situation could suddenly manifest as the dakini. The world is not as solid as we think it is, and the more we are open to the gaps, the more wisdom can shine through and the more the play of the dakini energy can be experienced. The primary way to relax the ego’s grasp is to practice meditation. All Tantric visualizations and mantras are geared to freeing the energy of wisdom which is being suffocated under the solidified fantasies of dualistic fixation.

據說某些女性是這些dakinis的散發，他們有某些跡象可以被認出來。因為智慧是能量的固有部分，而不是線性模式的獨立事物，開明的方面可能隨時逃避對自我的監視，因此每個人都有可能在現場成為佛陀或達基尼。在二元論的幽閉恐怖遊戲中，我們可能會有一些差距，清晰度可以通過。因此，即使是一個普通的“未開悟”的女人或情況也可能突然表現為dakini。世界並不像我們想像的那樣堅固，我們越是對差距持開放態度，智慧就越多，而達基尼能量的發揮就越多。放鬆自我掌握的主要方法是練習冥想。所有密宗的可視化和咒語都是為了釋放智慧的能量，這種能量在二元固定的凝固幻想下被窒息。

By consciously invoking the dakini through Tantric practices we begin to develop a sensitivity to energy itself. When looking at the iconography of the

dakini we should bear in mind that through understanding her symbols and identifying with her, we are identifying with our own energy. Tantric divinities

are used because we are in a dualistic state. Tantra takes advantage of that, or exaggerates it, by embodying an external figure with all the qualities the practitioner wishes to obtain. After glorifying and worshiping this external deity, the deity dissolves into the practitioner — then at the end of any Tantra there is a total dissolution of the deity into space; and finally, after resting in that state, the practitioner visualizes herself or himself as the deity again as they go about their normal activities.

通過Tantric實踐有意識地引用dakini，我們開始對能量本身產生敏感性。在看圖像時

dakini我們應該記住，通過了解她的符號並與她認同，我們正在用自己的能量來認同。密宗神聖

因為我們處於二元狀態而被使用。坦特拉利用這一點，或誇大它，通過體現具有從業者希望獲得的所有品質的外部人物。在榮耀和崇拜這個外部神靈之後，神靈會溶解到修行者身上 - 然後在任何密宗結束時，神靈完全被解散到太空中;最後，在那個狀態下休息之後，練習者在進行正常活動時再次將自己想像成神。

There are a vast number of Tantric dakinis, both peaceful and wrathful, in the Tibetan pantheon, each embodying specific qualities which the practitioner may need to activate at certain times according to the instruction of the guru.

在西藏萬神殿中有大量的和平與憤怒的密宗達基尼，每一個都體現了從業者根據上師的指示可能需要在特定時間激活的特定品質。

Sources:

Women of Wisdom by Lama Tsultrim Allione, based on the teaching on Mandala principle by Chogyam Trungpa.Thangka of Machig Labdron’s peaceful Mandala of the Five Dakinis by Lama Gyurme, courtesy of Lama Tsultrim Allione. 

資料來源：

Lama Tsultrim Allione的智慧女性，基於Chogyam Trungpa對曼陀羅原則的教導。

由Lama Tsultrim Allione提供的Machig Labdron的Thangka和Lama Gyurme的五個Dakinis的和平曼荼羅。