True Buddha Dharma-character Treasury - Nairatmya
|【Nairatmya Mudra :】
Open the left palm horizontally pointing to the right (visualize it holding a kapala) in front of the chest. Make a fist with the right hand with the thumb outside the fist (visualize it holding a kartika) in front of the chest.
【Nairatmya Seed Syllable :】
【Nairatmya Mantra :】
【Nairatmya Dharmalakṣaṇa Brief Introduction】
Blue Nairatmya has one head with two arms. Her right hand holds a kartika while her left hand holds a kapala and embraces a trident. She is adorned with jeweled necklaces and looks dignified. She is in half-lotus and playful position.
【Living Buddha Lian-sheng Sheng-yen Lu Dharma Talk - Nairatmya Background and Magnificence】
Nairatmya (Wu-wo Fomu in Chinese) is also called Vajra Nairatmya Buddha Mother, Vajra Nairatmya Mother, Nairatmya Mother, Nairatmya Consort, or the Mother of all Buddhas. She is the embodiment of prajna wisdom as well as the consort of Hevajra. In Vajrayana, Nairatmya is the Buddha Mother of the Sakya sect.
This consort enables practitioners to break through the ignorance of afflictions and increase the practitioners' buddha wisdom and merits. Blue Nairatmya has one head, two arms, and wears a five-skeleton crown. Her right hand holds a kartika which she brandishes upwards. The kartika symbolizes severing the six afflictions of greed, anger, ignorance, arrogance, doubts, and false views. Her left hand holds a white kapala for the use of empowerment. She wears a tiger skin skirt and sits in a half-lotus position on a pure, uncontaminated lotus seat. Her left arm embraces a khatvanga symbolizing Padmasambhava's authoritative staff which eradicates greed, anger, and ignorance.
Nairatmya is the buddha mother of Hevajra. Nairatmya represents a very significant spirit in Vajrayana. In the Prajna System, the Middle Way System and the Consciousness-only System, the buddha mother ''Nairatmya'' is the buddha manifested to symbolize the ''selflessness'' of the synthesis of the ''Prajna,'' ''Middle Way,'' and ''Consciousness'' of these three systems respectively.
Nairatmya, Furious Buddha Mother, Vajra Buddha Mother, Vajravarahi, Dharani Buddha Mother and Prajnaparamita all belong to the same system. That is, these deities were all originated, level by level, down from Prajnaparamita.
As far as Nairatmya herself is concerned, she has phenomenal power because ''mother'' gives birth to everything. These two words ''wu-wo'' carry the meaning of ''fundamentally without self-nature'' meaning a buddha mother without her own sense of seeing, hearing, smelling, tasting, touch and consciousness. One is called ''Nairatmya'' when one is capable of giving rise to everything from the cause of ''no self-nature.''
''Without self-nature'' is a great spirit. Nairatmya is not just one single deity. Nairatmya is, rather, a symbol. Anyone can be considered Nairatmya who gives birth to all dharma methods and produces the all-encompassing bodhicitta by practicing Hevajra Buddha Mother and having learned selflessness from Nairatmya. That is why people also called Marpa's wife ''Nairatmya.''
A discussion of Nairatmya's background leads to a discussion of the Kagyu lineage. The Kagyu lineage began with Tilopa and was passed on to Naropa. Both Tilopa and Naropa were Indian. Subsequently, Marpa studied Buddhism with Drokmi Lotsawa. He requested a practice manual from Drokmi Lotsawa. Drokmi Lotsawa told Marpa: ''I can accept your request for the dharma practice manual. However, as this dharma is really, truly great you must give me nine cows, forty- nine sheep and your villa.'' All of these had to be given to Drokmi Lotsawa. When Marpa heard this he felt the price was too high for a practice manual and an empowerment. Instead he decided to sell a few things for gold. He then travelled from Tibet through Nepal to India to find Master Naropa.
Master Naropa taught him the Shri Hevajra Tantra and Six Yogas of Naropa. The Six Yogas of Naropa are the same thing as the Six Yogas of Tilopa and the Six Yogas of Niguma. They are are all part of the same lineage which has been passed down orally. The Kagyu lineage is from Tilopa to Naropa, Marpa, Milarepa, Gampopa and then to all Kagyu Karmapas. The Kagyu lineage has been passed down in this way.
The Sandhinirmocana Sutra mentions: What is ''Perfectly enlightened absolute reality?'' or, what is the absolute reality of perfect achievement?'' It is namely the ''non-existence of the self-nature,'' that is, ''without self-nature.'' Actually, the ultimate truth of ''non-existent self-nature'' is ''no-self.'' It is because there is ''no self'' that there is ''no self-nature.'' Being of ''no self-nature'' is called the nature of non-existent self-nature, which is the true meaning and the ''absolute reality of perfect accomplishment.'' ''Selflessness'' is also called ''Bodhisattva.'' In prajna wisdom, ''Bodhisattva'' is to learn how to be selfless.
We often state that the three dharma seals are impermanence, selflessness and nirvana. These are taught by the Buddha. Of these three the ''no-self in all phenomena'' means there is no self-nature in any phenomenon. That is, there is no self-nature, no original self-nature, in any phenomena. If you can realize the non-existence of self-nature in any manifested phenomena, that is the realization of ''no-self.''
In the chapter Virupa's Lamdre in Living Buddha Lian-sheng Sheng-yen Lu's Book 123, Comet and Red Maple it states -
Virupa was a senior Paṇḍita of the Nalanda Monastery.
Jayadeva instructed him in the practice of Cakrasamvara Yoga. Virupa never stopped the practice even after he took the post of abbot of the monastery. However, Virupa never received any form of spiritual response, even after years of arduous practice.
Virupa was utterly demoralized. He tossed his prayer beads into the toilet and swore not to practice again.
Then, that night, Nairatmya appeared in his dream. She comforted and encouraged him. She asked him to repent, cleaned his mala with perfume, and promised to bless him so he would soon achieve attainment.
The next day, Virupa started the repentance practice. He picked up his prayer beads again and practiced diligently. That night, he not only indeed saw the manifestation of the celestial maiden's shrine of the Fifteenth Heaven of Wisdom, but also received four levels of Perfection Empowerments. Additionally, during the next seven days, he received spiritual response daily.
Bodhicitta is derived from the spirit of selflessness.
Therefore, as a practitioner, remember this very important thing: learn the spirit of selflessness. Going deeper into the spirit of selflessness, you will come to non-arising, and the enlightenment is a step further into non-arising!
Dec. 24, 2011 Dharma Talk - Cultivate with Selflessness to Reach Perfection and Accomplishment
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