This article is the fourth of fifteen articles inspired by the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’, in which I shall be aiming to show meditators how each one of the ten deities of the Dharmadātu Mandala can be felt in the fields of the body as profound suprapersonal sources of somatic healing and wisdom. Those who read the whole series of articles – and it is intended that these articles should be read in sequence – will be able to incorporate these reflections into their meditation practice in a systematic way. The first article in the series can be found here; brief summaries of all the articles can be found here; and you can read the previous article in the series here.
The Mandala of Receptive Deities
In my last article (here), I spoke about the way in which the ten deities of the mandala fall into two groups of five. In the first of these two groups there are three female Buddhas and two male Buddhas, but all of them can be characterised as more ‘yin’, or ‘receptive’ in their energy as they are experienced in meditation. In the second group there are three male Buddhas and two female Buddhas, but all of them can be characterised as more ‘yang’, or ‘expansive’ in their energy as they are experienced in meditation. In the next five articles, I shall be talking about the first group of five deities – the ‘yin’, or ‘receptive’ group of deities – which are shown below. I shall starting with the deities of the mandala quadrants and finishing with White Tara, in the centre.
I have chosen to start, in this article, with an exploration of the figure of Pandaravarsini, with the Discriminating Wisdom, and with the Dharmic principle that I have come to call ‘Uncaused Happiness’. It will not be possible to separate Pandaravarsini and the experience she represents, from Amitabha and the experience that he represents, but my focus will be on Pandaravarsini. I hope to show that for meditators, she is of enormous importance for our healing of the klesha of rāga, or ‘craving’, which is one of our greatest obstacles to realisation. More than this, because she represents the essence of our capacity to truly love ourselves, she can be regarded as the very source of our capacity for emotional self-healing through meditation practice.
The Samjñā Skandha, the Klesha of Craving (rāga), and the Preta Realms
When, through craving, I wander in samsara,
on the luminous light-path of Discriminating Wisdom,
may Blessed Amitabha go before me,
and Pandaravasini behind me.
The five verses in the ‘Inspiration-Prayer for Deliverance from the Dangerous Pathway of the Bardo’ take us clockwise around the mandala in the traditional way, starting in the centre and then the eastern quadrant. In this exploration, I shall be taking us on a different journey – a journey that aims to explore and embrace the hidden polarities and dynamic tensions within the mandala structure. We shall be starting in the western quadrant with the red light-path of the ’empty’ sanjñā skandha and the Discriminating Wisdom, which leads us away from the egoic reactivity of the Preta Realm and towards the emotionally nourishing influence of Pandaravarsini and Amitabha. Only then we will move across to the eastern quadrant to look at the blue light-path of the the ’empty’ rūpa skandha and the Mirror-Like Wisdom, which leads us away from the Hell Realms, and towards the peace and mental clarity of Vajrasattva and Buddha-Locana.