Spiritual State of Immovability
●Book 51─Highest Yoga Tantra and Mahamudra
●Written by Master Sheng-yen Lu
●Chapter thirteenth
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Once, while abiding in the state of profound meditation, he saw himself transforming into a being that was endowed with the thirty-two glorious marks of a buddha. In his vision, he was seated on a white lotus, expounding the dharma to sentient beings. His left hand held the corner of his dharma robe, while his right thumb and ring finger joined together to form a mudra. He gasped at finding out that he was the Buddha!
There are thirty-two major characteristics of a Buddha described in the Yogacarabhumi Sastra, which are:
1) feet with level sole; 2) thousand-spoked wheel on the soles of the feet; 3) long, slender fingers; 4) flexible hands and feet; 5) finely webbed fingers and toes; 6) full-sized heels; 7) high ankles; 8) thick calf muscles like an antelope; 9) hands that extend below the knees; 10) well-retracted and concealed male organ; 11) stretchy arms that are equal in length; 12) dark colored hair roots; 13) graceful and curly body hair; 14) golden-hued body; 15) ten-foot aura all around; 16) soft, smooth skin; 17) well-rounded soles, palms, shoulders, and crown at the head; 18) armpits with no hollow areas; 19) lion-shaped body; 20) erect and upright body; 21) full, round shoulders; 22) forty teeth; 23) white and even teeth without gaps; 24) four pure white canine teeth; 25) full cheeks like a lion; 26) saliva that improves the taste of all food; 27) long and broad tongue; 28) deep and resonant voice; 29) bluish-black eyes; 30) eyelashes of a royal bull; 31) cotton-wool soft wisp of hair between the eyebrows; and 32) fleshy protuberance on the crown of the head.
In the two main Vajrayana mandalas, Sakyamuni Buddha is revered as the main deity in the Garbhadhatu Mandala, and he is aligned with Amoghasiddhi Buddha in the Vajradhatu Mandala. Because Sakyamuni Buddha attained enlightenment in samsara, buddhists in general regard him to be the founder of Buddhism in samsara. [Upon seeing this vision], the Vajrayana adept who was a student of the lay Buddhist Daxin, was immediately filled with joy. Someone even witnessed brilliant lights emitting from his crown, which validated his spiritual attainment as a Tibetan tulku.
After receiving the verification, the adept was confident that he was the reincarnation of Sakyamuni Buddha. He wanted to see the vision of his past dharma reincarnation each meditation session. In his vision, he also saw Bhargava, Arada Kalama, Ksantyrsi and Utpala [teachers of Sakyamuni Buddha] during the time of Sakyamuni, and he discussed and exchanged practice methods with them.
During his meditation, he also felt that he had expounded the dharma for forty-nine years just as Sakyamuni Buddha did. By the time that a guru noticed the adept's odd complexion, the adept was already deeply attached to feeling superior. He had fallen prey to the mara realms. This was indeed a terrible scene. Even at his death bed, the adept still strongly believed that he was Sakyamuni Buddha when, in fact, he was kept in a mental hospital for seven years due to his delusion.
Mahamudra teaches practitioners to think like a child that is at an art exhibition during this spiritual state. A child adores a painting in great detail, looking at one painting after another. However, he or she does not know what the painting is all about. This means that an illusion is unavoidable but the practitioner who has the heart of a child will not be deluded. Though illusions may come, we can choose to ignore them so that their existence has no significance.
In the state of tranquility and extinction, spontaneous delusions may arise from one's subconscious. These manifestations are the result of past karmic obscurations brought to the forefront by our [defiled] thoughts in the present life. At this time, the adept's heart should remain still, dwelling in a state of immovability. The adept should not be affected by any emotional or physical interferences, and he should not attach to any illusions. Otherwise he will be trapped in the mara realms. This method is the same as a child looking at a painting without the mind of attachment. Yet, this level of realization is still not enlightenment. One has to perfect the proficiency of immovability, acquire the undeluded mind in Mahamudra, and merge into it while not being entrapped by delusion. Only then can this be considered as reaching the spiritual state of enlightenment.
–To Be Continued–
