Guhyasamaja（2）

Guhyasamaja（2）

In the visualization of the Creation Stage of the Five Golden Dharma of Niguma, meditators visualize Guhyasamaja sitting in the centre of one’s top chakra. Inside each of the thirty-two petals of the top chakra, there is a relatively small Guhyasamaja mandala, facing the central chief venerable. The body of the Buddha mother is also blue, with two hands holding a curved blade and Tuoba, embracing the Buddha father around neck. Her two legs encircle the Buddha father’s waist, dual practicing with the Buddha father.

It must be noted that the images of five great Vajras are filled with symbolism. For example, the Buddha father and the Buddha mother indicate the dual practice of skill and wisdom. Readers will see many symbolic contents in later text. Symbolism is the common religious language of Tibetan Buddhism. With its help, many inside contents in religion which have unlimited meanings and cannot be explained completely through words can be uncovered. It can uncover layers in the human soul which correspond with real being. It is the unconscious product of individuals and groups. The Western scholar of religion, Tillich, believes, “The function of religious symbolism is the same as all symbolism, they uncover certain layers of reality. Otherwise, these layers are hidden, and will not be uncovered. We can call this layer which religious symbolism uncovers the ‘actual innate bottom layer’. This so-called ‘bottom layer’ refers to actual foundation of all other dimensions and depths. Therefore, it is not unrelated to other layers but is the root layer, that layer below all other layers, the very layer of existence itself. In other words, it is the ultimate strength of being.” “The expression of symbolism is as such, its original meaning is refuted by what it implies. However, it is also confirmed by what it implies. This confirmation provides an appropriate basis for symbolized expression, making its implication greater than itself.” “Religious symbolism is two sided. They point to the infinity of their representation and at the same time point to the finite which is their representative. They bring the infinite down to the finite and at the same time raise the finite to the infinite. They edify holiness for humanity and also open humanity to the holy. For example, using ‘father’ to symbolize god brings god down to the relationship of father and son in the human realm, but at the same time it raises this kind of human relationship into another model, the god-human relationship. Thus, if taking ‘father’ as god’s symbol, the meaning of father can be seen in the depth of god’s ritual and god’s authority.” (cited from Study of Religious Philosophy, China People University Publisher)

“Buddha father” and “Buddha mother” of Tibetan Buddhism, and other symbols you will see in later text also contain the above characteristics.