Toh 366The Higher Tantra of the Deity Ḍākinījālaśaṃvara, Who is the Union of All the Buddhas
Pāli / Sanskrit:Sarvabuddhasamayogaḍākinījālaśaṃvarottaratantra
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Exposition of the Tantric Scripture: Dakinijalasamvara (Toh 366)
Background
Sarvabuddhasamayogadakinijalasamvarottaratantra (The Higher Tantric Scripture of the Great Being Dakinijalasamvara, the Manifestation Uniting the Buddhas) is recorded in the Kangyur, the collection of Tantric scriptures belonging to the Tibetan Buddhist tradition. This is a higher Tantric scripture (Uttaratantra, that is, supreme Tantra) within the classification system of the Gelug school and other Tibetan schools.
Dakinijalasamvara is a special great being (mahadaka), understood as the unified embodiment of all Buddhas and transcendent principles. In Vajrayana Tantra, the concept of “samayoga” (union according to commitment) indicates that all Buddhas, forms, and formless phenomena are blended within one single noble nature. Dakini (dynamic female deity, female adept) in this context does not refer to non-Buddhist deities, but is a symbol of the wisdom of emptiness (shunyataprajnapti) and transformative power.
Main Content
This scripture belongs to the class of higher Yoga Tantra (Yogottara-tantra), in which disciples are guided into secret methods related to the yidam, the meditative great being, and the process of divine stabilization. Through Dakinijalasamvara, the practitioner does not merely imagine a sacred image, but recognizes that their own mind, in its deepest nature, is already that Buddha.
The scripture reveals the cyclic principle of Tantra: from Buddhahood, which governs all phenomena, a practitioner, through ritual practice (sadhana) and meditation, may realize that very mind. In particular, the net (jala) of the Dakini signifies the boundless interconnection between all Buddhas and the suffering (dukkha) of sentient beings; there is no separation in nature.
When speaking of the “Union of the Buddhas” (Sarvabuddhasamayoga), the scripture points to the truth that distinctions among Buddhas, and between Buddhas and sentient beings, are only relative concepts and have no reality.
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