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墨書 Inktalez
The fearsome Bodhisattva, Dun Ji, gripped a skull-laden Kapala Bowl and a blood-dripping Axe in his arms. The fierce Niu Tou let out a resonant "Om!" Dun Ji's arms were raised to the heavens, supporting the mountain of flesh and bones that descended from above.
Zuo Ci remarked with interest, "Is this the dual-body Chakra technique of Dun Zong?" Dun Zong believed that the male form represented the Dharma while the female form symbolized wisdom. The embrace of both forms signified the unity of Dharma and wisdom, representing the boundless wisdom of the Dharma realm.
In its primordial image, Buddha Father was depicted in blue and Buddha Mother in red, symbolizing the essence and blood of the human body. Their union through dual cultivation represented the fundamental laws of human existence reliant on blood and vitality.
To Dun Zong, supreme enlightenment was not merely achieved by kneeling before the Buddha three thousand times or reciting "Amitabha" without understanding; it required cultivation based on the principles governing the human body. In Dun Zong Buddhism, the Dual Body Buddha Statue served as a symbolic expression representing the dual practice of wisdom and skillful means. Buddha Father embodied skillful means and compassion, while Buddha Mother represented wisdom.
Their union illustrated both the dual practice of wisdom and skillful means and reflected the supreme liberation state of Kong Le Wu Bie. This expression was not born from lust for femininity but aimed to convey the state of being unmoved and unperturbed like the Buddha.
Thus, Dun Zong emphasized the path of dual cultivation, which included practices related to Chakra. Dun Zong Lama regarded Chakra as the key to life within the human body. It connected material existence with spirituality and served as the core of vitality. When Chakras are open and functioning correctly, life operates smoothly; however, blockages lead to corresponding ailments in the body.
Therefore, when symptoms arise, one must utilize corresponding hand seals and vocal meditations to unblock affected Chakras, facilitating physical and mental healing. The Three Channels Seven Wheels form the core essence of Dun Zong's Chakra practices.
The three channels are: Central Channel, Left Channel, and Right Channel. The seven wheels include: Root Chakra, Genital Wheel, Navel Chakra, Heart Wheel, Throat Chakra, Eye Wheel, and Crown Chakra. The topmost spiritual center is associated with the Third Eye Wheel; the throat serves as a source of wisdom; while the Heart Wheel corresponds to the sea of energy below the navel.
Moreover, during Chakra cultivation, each time a wheel is opened, Dun Zong Lama visualizes a deity manifesting within it, continuously nurturing himself with their power. Niu Tou Ming Wang is one of his favored deities for visualization during cultivation.
At every Demon Festival in Tibetan Tonzong, performers often embody Niu Tou in front of Lama temples, enacting devil dances with deer heads to ward off malevolent spirits from that land.
The Ox-Head Demon represents Chi You and Yan Mo. The Lu Tou Demon symbolizes Feilian and Rakshasa. Dun Zong manifests Yan Mo Zun in the form of an ox.
Another deity is Vajrapani, also known as Niu Tou Ming Wang. The Vajra Yogi is fearsome, depicted with Nine Heads, Thirty Arms, and Ten Feet. It has a pair of sharp horns and wears a Treasure Crown, with hair styled in a Five Hair Bun, its expression showing a slight frown of anger.
At the base of the right horn are Three Wrathful Faces, each with three wide-open eyes, curled tongues, exposed fangs, and bared teeth, their hair standing on end like flames, entwined with black snakes. Around its neck hangs a necklace made of fifty new beings, adorned with bone ornaments that signify severity. The body is massive and naked, posed with the right arm bent and the left arm extended in a commanding stance.
The three eyes symbolize Qian Yan, representing omniscience. The central head is black, pressing down on the King of Hell, with two Water Buffalo Horns indicating two Zhen Ti.
The right three heads are colored blue, red, and yellow, symbolizing the virtues of anger, power, and tranquility. The left three heads are white, gray, and dark gray (the color of death), representing purity, death, and anger. Above these is a red head symbolizing the man-eating Yasha known as Canpo.
The highest head is yellow, resembling the Manjushri Statue, symbolizing charity and peace. The upward-pointing hair signifies enlightenment.
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