Published in Scotland by:Karma Drubgyud Darjay Ling (Karma Kagyu Trust - PDF document

Published in Scotland by:Karma Drubgyud Darjay Ling (Karma Kagyu Trust),Kagyu Samye Ling Tibetan CentreEskdalemuir, Dumfriesshire DG13 OQL.© Copyright K. & CMS. A. Holmes All rights reserved.No reproduction by any known means, or re-translation,in part or on whole, without prior written permission.Second Edition 1985ISBN 0906181 05 4Typeset and printed at Kagyu Samye LingBound by Crawford Brothers Newcastle.Illustrations:Frontispiece: Jamgon Kongtrul the Greatpage 14: Maitreya and AsangaBack page: His Holiness the XVIth Gyalwa KarmapaThe illustrations for each of the vajra points were chosenby Khenchen Trangu Rinpoche, as was the banner emblemon the cover of all this series of our books. The bannersymbolises victory over the senses.All line drawings b Sherapalden Ber o Kagyu Samye Ling,© Copyright Karma Drubgyud Darjay Ling, Scotland 1979.No reproduction without prior written permission. ContentTranslators Introductio p 3TH TEXIntroduction th seve vajr point p 1PAR ONE TH ACHIEVEMENT TH THRE JEWELFirs Vajr Point th buddh p 1Secon Vajr Point th dharm p 1Thir Vajr Point th sangh p 2PAR TWO TH BASI FO THI ACHIEVEMENGenera Commen o thes Las Fou Vajr Point p 2Fourt Vajr Point buddha-natur p 31 SummaryA 3 reason wh being hav i p 32 Detaile PresentatioB 1 aspect o buddha-potentianatur p 3caus p 3frui p 3functio p 3endowment p 3 3 scriptura sourc p 114 recapitulatio o th example p 11Sevent Vajr Point buddha-activit1 synopsi p 112 detaile explanatiospontaneit p 12unceasingnes p 123 expande explanatio throug 9 example p 12purpos an significanc o example p 14revie o example t sho thei sublimenes p 14PAR THREE CONCLUSIO1 th benefit o thi tex p 152 ho thi sastr wa compose p 153 dedicatio p 15NOTETranslator Introductio p 16Par On p 16Par Two buddha-natur p 16enlightenmen p 17qualitie p 17 p 17Par Thre p 17 2 Th Changeles Naturwhereve possible Priorit wa accorde t th tas o no addinanythin t th origina term employe an therefor poetica gracha t wai it opportunit i th ante-roo o chance Th maireaso fo usin rhym a al wa t creat phrase tha migh stic ith memor tha muc mor easilyI thi centur durin whic Buddhis i appearin i th westerworld ther wil surel b man effort t translat th scriptures Ath decade g by th bette wil replac th wors an I loo forwart th appearanc o a poeti translatio worth o Maitrey anAsanga I thi work th versificatio follow th Sanskri origina fo thi I a indebte t Jikid Takasaki' researches Ianticipatio o th introductio o severa Sanskri terms whic havn direc equivalen i English int th Englis language n efforha bee mad t translat the her an th reade i aske t beawit a handfu o commo terms suc a buddh an bodhisattvaunti the becom familia conceptsM respec an thank t Dharma-Ary th Venerabl Akon Rinpoche whos kindnes ha inspire an mad possibl thi editionKennet HolmesKagy Samye-LingAugus 1985 4 Th Changeles Naturi one It teaching ar thos o th thir dharmachakra Mancommentarie hav bee writte fo Maitreya' text transmitte intthi worl b Acary Asanga an th on chose fo thi translation'standpoin i tha o Jamgo Kongtru th Great whos commentari i tw mai parts a introductio t Maitreya' wor an acommentar o th actua tex o th original A summar oKongtru Rinpoche' introductio no followsI. CLASSIFICATIONTh initia cano (Skt sasan Tib bKa') consistin o thBuddha' expresse teaching an th treatise (Skt sastr Tib bstanbChos) writte b other t elucidat th Buddha' teaching forth mai buddhis canon Sinc Maitrey ha bee speciallempowere a Buddha' representativ i Tushita hi speec ca bconsidere a Buddha-speec an henc thi wor classifie a initiacanon However thi wor i fundamentall a explanatio oBuddh Sakyamuni' ow teachin an s i mor appropriat tclas i a a sastra a treatise2. ORIGINSom peopl hol thi sastr t b a expressio o th cittamatrin2 standpoin bu thi i erroneou sinc it idea ste directlfro th thir dharmachakra Thi expressio o th definit absolutnatur i derive fro th thir dharmachakr sutra an i particulafro on sutr (th dharanisvararajasutra whic wa taugh a threques o Kin Isvara an whic i reformulate her i sevepoints3. AUTHORGenerall speaking sastra shoul b writte b thos endowewit exceptiona qualitie an th ver bes author ar thos witdirec realisatio o sunyata Secon bes ar thos wh hav hadirec experienc o on o th buddha-aspect an thir bes ar 6 Th Changeles NaturFille wit a mixtur o compassio an revulsion h stoope tremov th firs o th worm an close hi eyes unabl t witneswha h woul hav t do H ben lowe an lowe unti h toucheth dus o th groun and openin hi eyes behel Maitrey standinbefor him Surprised h exclaimed "Wher hav yo bee al thestwelv year o m arden meditation? Maitrey replie tha h habee constantl wit Asang throughou th whol twelv year bu Asanga' min ha no bee ope enoug t se him Th genuinheartfel compassio evoke b th sigh o th ol bitc ha a las hi an wa th culminatio o hi twelv years wor ograduall removin menta obscurations The Asanga' perceptio transforme t a experienc o th pur dimensio o Tushit —th real o MaitreyaFo man year Asang receive instructio fro Maitreya somconcernin th conventiona meanin o dharm (a h late expressei th Mahayan Sutralankara Dharmat Vibhag an MadhyantVibhaga) som focusse upo th prajnaparamit teaching o thsecon dharmachakr (discusse i th Abhisamayalankara an somconcernin th absolut leve (thi Uttar Tantr Shastra) Thes fivprincipa teaching wer late introduce int ou worl b Asangwh was i effect Maitreya' spokesman4. TRANSMISSION OF THE TEXTAsang compose commentarie t eac o thes fiv text anVasubhandh als mad commentarie t th Madhyant Vibhagan Dharmat Vibhaga Thre o thes text wer taugh quit widel— th Abhisamayalankara th Madhyant Vibhag an th MahayanSutralankar notabl throug th wor o Vasubandhu Dignag anLodr Tenpa Th othe two mor profoun i conten — th UttarTantr an th Dharmat Vibhag — wer taugh onl t th fewTh forme thre wer widel diffuse i Tibe durin th 8tcentur an later followin th dharma-wor o Kin Trison DetsenMahapandit Santaraksit an Maste Padmasambhava Th tw lattework wer burie fo late remova b buddhis saints On instanco thi too plac when on day Maitrip sa ligh radiatin fro acrac i a stupa 6 H looke mor closel an discovere thos tw 8 Th Changeles NaturBuddhis explanatio i tha th happines an sufferin tha beingexperienc ar result produce b th ver natur o thei actionthroug natura law o causality I on ca gras thi properl thether i th possibilit o liberatio fro th otherwis ever-continuincircle o existence create b suc actionsBot phenomen i genera an individual i particula ar devoio an rea self-entity Th norma delusio i t believ i a 'self — i'I' Onc ther i th 'self ther emerge th nee t kee i happyWhe th happines i threatene the i mus b protecte — angearises W lik 'I - prid emerges W ar afrai o other matchinou qualitie the ther i jealousy Als belie i th existenc oou 'selves lead t th creatio o th ide o seemingl oute object rea too 'other'Th wa i whic th ego-belie ma b remove i throug actuainvestigation a searc throug th bod an min i attemp tfin th ver thin calle 'I' Th non-discover o 'I whic resultbring a natura understandin o non-ego Belie i phenomenaexistenc ma als b remove b a ver accurat inspectio o thosthing whic a firs appea independentl real Afte inspectio thear understoo t dream-lik o simila t a water-bubbleTh whol poin o th teaching presente i th thre dharmachakra i hel thi realisatio o absenc o sel (voidness takplace A correc understandin o voidnes wil no tak i a a emptspace whic ha n lif o change Voidnes i th ver nature thessence o phenomen an i grea clarit which i it pur phaseca manifes al th aspect (kayas o buddhahood s i i nonothingness I i ful o possibilities Ther i a indivisibl unio ovoidnes an clarit (clarit i th sens o lucidit — clear viviintelligence) Thi unio i th ver essenc o th Buddha an ii presen i everyone' mind I on ca wor o the buddhahoowil manifestA i i presen i al beings anyon wh practise ca liberati t achiev buddhahood regardles o thei sex rac o backgroundFul realisatio o thi essenc i buddhahood Th reaso tha w dno realis i becaus o th presenc o affectiv negativit (klesa) 1 Th Changeles Naturtransmissio o th teachin wil provid som acces t thi preciouguid t liberationKennet an Kati Holmeswit dee appreciatio t Khenche Trang Rinpochan Khemp Tsultri Gyamts Rinpoch fo theiadvic fro whic th abov i drawnKagy Samy Lin 197 an 1985 1 Th Changeles NaturIn Sanskrit the Mahayanottaratantrasastra,In Tibetan the thek. pa. chen. po'. rgyud. bla. ma'. bsten. bchos,In English the "Ultimate Mahayana Treatise on theChangeless Continuity".Homage to all the buddhas and bodhisattvas.1 The entire body of this treatise can be condensedinto the following seven vajra points:buddha, dharma, sangha, buddha-nature,enlightenment, qualities and activity.2 These are in a natural order and one should knowthe first three as deriving from the introductoryand the latter four from the 'Wise and Victors' Qualities'chapters of the dharanisvararajasutra3 From the buddha, the dharma,from the dharma, the realised sangha,from the sangha, the presenceof the jnana-nature - the essence;when this jnana is ultimately made manifestthere is supreme enlightenment, powers and so on,endowed with every ability to accomplishthe good of each and everyone. Th Thre Jewel1Par On-Th Goa t AchieveTh Thre Jewel 1 Th Changeles Natur4 I bow down to the beginningless,to the centreless and infinite,to peace, to buddhahood,fully self-awakened and self-blossomedwhich, once purified and made manifest,shows the fearless, permanent pathwhich will bring realisation to thosewith no realisation and which,wielding the supreme sword and vajraof knowledge and compassionate lovehews down the seedlings of sufferingsand destroys the walls of doubtsurrounded by dense mistaken views.5 Buddhahood is endowed with two-fold value.It is uncreate and spontaneous —not to be realised through external causes.It is possessed of knowledge,compassionate love and ability.6 It is uncreated because its natureis without beginning, middle or endIt is said to be spontaneitysince it is peace, holder of dharmakaya. 1 Th Changeles Natur7 Its realisation is not due to any external causesince it has to be realised through one's pure apperceptive cognition.It is knowledge since it is realisation of these three.It is great compassionate love because it shows the way.8 It is ability because it removessuffering and defilements by jnana and compassion.Through these first three there is value for oneselfand through the latter three there is value for others.9 I bow down to the sun of dharma,which is neither existence nor non-existence,nor existence with non-existence,nor other than existence and non-existence:the unexaminable, beyond all verbal definition,the self-cognisant — peace,the stainless, brilliant with the light of jnana,which completely destroys craving for,aversion to or dullness towards mental objects.1 The dharma i that imbuedwith the very characteristics of the two truths;that which is, and that which causes,freedom from bondage.Inconceivable, not two and concept-free,purity, clarity and the remedy. 2 Th Changeles Natur11 'Freedom from bondage' covers the truths of cessation and the pathand these each have qualities three, for each, respectively:12 inconceivability (since it defiesexamination by thought, expression by speechand it is the knowledge of the realised),absence of two and to be concept-free (peace),purity and so on, these three being like the sun.13I bow down to those whose mind is no longer obscured,who possess jnana-perception — awareness of total puritypresent in limitless beings. As the nature of mind is clarity,they see defilements to be without essence and hencetruly realise the ultimate no-self the peace within all beings.Thus they know the all-pervasive presenceof perfect buddhahood in each and every one of them.14 The sangha of the wise, who never regress,possess insurpassable qualities becausethey have pure perception: how-it-isness,manyness and the inner jnana. 2 Th Changeles Natur15 The deeply-realised have how-it-isnessbecause they have understoodthe peaceful nature of all beings,their absolute purity by nature,and that all defilements have beenextinct from the very beginning.16 They have manyness through intelligence which understandsthe ultimate object of knowledge; it perceivesthat all beings have the nature of omniscience.17 Such understanding is that which is seenby self-cognisant jnana. This is completely purebecause the stainless space is free from hindrance and from desire.18 The 'never regressing deeply-realised'are for all beings a refugebecause of insurpassable buddhajnanaand because of their completely pureperception-through jnana.19 Through the aspects of the teacher,the teaching and the disciples,the refuge is presented as threefold:in relation to the three vehiclesand to those whose aspirationsare to the three styles of action.20 Neither both aspects of dharmanor the deeply-realised sanghaconstitute a supreme refugethat will last forever —because they are to be abandoned,one is an inconstant andone nothing whatsoeverand because they have fear. 2 Th Changeles Natur21 Ultimately, only the buddha constitutes a refuge for beingsbecause that great victor is the embodiment of dharmawhich is the ultimate attainment of the sangha.22 'Rare and supreme' because of beinga most rare occurrence, stainless,powerful, the ornament of the world,the best possible thing and changeless. 2 Th Changeles Natur23 That those three, excellent, rare and supremearise from the suchness, polluted and unpolluted,the qualities of immaculate buddhahood and the victors' deeds -such is knowledge's domain for those who the ultimate perceive.24 The potential for these three rare and supreme gemsis the domain of knowledge of the omniscient..In respective order there are four reasons forthese four aspects being inconceivable. They are:25 Pure yet accompanied by defilement,completely undefiled yet to be purifiedtruly inseparable qualities,total non-thought and spontaneity. 3 Th Changeles Natur29 The meaning intended by 'the ultimate space'should be known through its nature,cause, result, function, endowments,approach, phases, all-pervasiveness,inalterability and the qualities' inseparability.30 Like the purity of a jewel, space or waterIt is always undefiled in essence.It emerges through aspiration for dharma,highest prajna, meditation and compassion.31 Its qualities resemble thoseof a valued gem because it is powerful,of space because it is inalterableand of water because it moistens.32 Hostility towards the dharma,the view that there is a self-entity,fear of samsara's sufferingsand disregard for benefitting beingsare the four sorts of obscuration33 of the desire-bound, the mistaken,sravakas and pratyekabuddhas respectively.The causes of purification are four qualities:strong aspiration for dharma and so on. 3 Th Changeles Natur34 Those whose seed is aspiration for the supreme yana,whose mother is prajna, originator of the buddha's qualities,for whom meditative stability is a comfortable womband compassion a nanny — these are sons of buddhas born.35 Its result has the transcendental qualitiesof purity, identity, happiness and permanence.Its function is revulsion for sufferingaccompanied by an aspiration, a longing, for peace.36 In brief the result of theserepresents the remedy to boththe four ways of straying from dharmakayaand to their four antidotes.37 This is purity because its nature is pureand all karmic impurities have been removed.I i true identity because all complications o 'selfo 'no-self have been absolutely quelled.38 It is happiness through the five aggregates',which are of a mental nature, and also their causes' demise.It is permanence since the sameness,of samsara and nirvana, has been realised.39 Those of compassionate love have, with prajna,completely cut through all self-cherishing.They will not want to enter personal nirvanabecause they dearly care for every being.Hence by reliance upon these meansto enlightenment — wisdom and compassion —the deeply-realised are neither insamsara nor personal nirvana's quiescence.40 Were there no buddha-naturethere would be no discontent with sufferingnor desire, effort and aspiration for nirvana. 3 Th Changeles Natur41 Perception of suffering, samsara's fault,and happiness, nirvana's quality,is due to the potential's presence.Why should this be?Without such potentialIt will not be present.42 Like a great ocean — an inexhaustible abodecontaining gems of inestimable qualities.Like a lamp-flame because this essenceis endowed with inseparable qualities.43Because it contains the essence of dharmakaya,the jnana of the Victors and great compassion, through environment, jewels and its waters,it has been taught as being similar to an ocean.44 Since direct cognition, jnana and freedom from stainare inseparable in the immaculate groundthey are compared to the light, heat and colour of a flame.45 Suchness is approached in different waysby ordinary beings, the deeply-realisedand the completely-enlightened.Hence the seers of the true nature have taughtthat all beings have this buddha-essence.46 Ordinary beings go in a wrong direction.Those who see the truth revert from thisand the tathagatas face it just as it is,unerringly and without conceptual complication. 3 Th Changeles Natur47 The impure, those both pure and impureand those absolutely perfectly pureare known respectively asordinary beings, bodhisattvas and tathagatas.48 The buddha-nature, summarised bythe six points on essence and so on,is explained through three phasesand by means of three terms.49 Just as space, concept-free by nature,is all-embracing, so also is the immaculate space,the nature of mind, all-pervading.50 This, the general characteristic of all,permeates the good, the bad and the ultimate,like space permeates all formswhether lesser, mediocre or perfect.51 Since the faults are but accidental whereasits qualities are part of its very character,it is the changeless reality,the same after as it was before.52 Just as space pervades all but remains absolutelyunaffected, because of its extreme subtlety,similarly this, present in all beings,remains absolutely taint-free.53 Just as universes always ariseand disintegrate in space,so also do the senses ariseand disintegrate in the uncreate space.54 Just as space has never been consumed by fire,likewise this is never consumedby death, sickness and ageing's fires. Buddh Natur 4A Eart i supporte b water Wate i supporte b air Ai isupporte b spac bu spac itsel i no supporte b eitheair wate o earthB I a simila way th aggregates17, th elements1 an thsens faculties1 ar base upo karma2 an negativ affectsKarm an th negativ affect ar alway base oimprope mod o thinking2 an thi imprope mod othinkin i base o th purit o mind Th tru natur o thmind however doe no depen upo an o th variouphenomenaC Th aggregates entrances2 an element shoul b know abein simila t th eart element Th karm an negativaffect o sentien being shoul b viewe a bein similat th wate elemen an th imprope mod o thinkin asimila t th ai element Th tru natur o everythin i lik spac elemen insofa a ha n bas an n abidingA Th imprope mod o though rest upo th tru natur o mind Thi imprope mod o though give ris t negativaffect an karma Fro th 'waters o th negativ affectan karm ther aris th aggregates entrance an elements a th univers ha originatio an disintegration s alsd th impur aggregate an s aris an disintegrateBa Th natur o min i lik th spac elemen inasmuc acauseless unconditione an fre fro an combinatio ocause an condition an tha i ha neithe inception abidinno destructionBb Thi tru natur o mind luci clarity i unchanging likspace I doe no becom defile b desir an th othenegativ affects th accidenta impuritie whic sprin froa imprope mod o thinking Buddh Natur 4Ca Thi buddha-natur i no produc o th water o karmanegativ affect an s on I wil neve b singe b th cruefire o ageing sicknes an deathCb On shoul kno tha th thre fire — o death sicknes anagein — ar respectivel simila t th fir a th en otime23, hell-fir an ordinar fireI th Phas o Partia Purit — Realise BodhisattvaSynopsisBeyon birth ageing sicknes an death the hav realise thtru nature precisel a i is Eve thoug the ar fre fro thmiserie o birt an s on becaus th wis hav thi realisatio oth tru natur an therefor hav awakene compassio fo sentien the demonstrat birth ageing sicknes an deathDetailed Presentation - GeneralThes deeply-realise bodhisattva hav remove th suffering oageing sicknes an deat b thei ver root The n longe hav suffering becaus thei manifestatio i no brough abou bkarm an th negativ affectsBecaus the hav see th truth jus a i is then sinc theiver natur i compassion the manifes birth ageing sicknes andeath eve thoug the hav transcende these1st level bodhisattvasThu eve thos blinde b ignoranc ca se thos son o thvictors2 wh hav understoo thi changeles tru nature The sethe a havin birt etc Thi fac i indee wonderfulThos wh hav reache th domai o th deeply-realised2manifes withi th subjectiv rang o experienc o th spirituallimmature Therefor th skilfu mean an compassio o theseexcellen friend fo sentien beings ar trul excellent Buddh Natur 42nd - 7th level bodhisattvasEve thoug bodhisattva o th 2n — 7t level hav transcende al worldl activity the d no depar fro th world The acwithi a worldl contex fo th benefi o worldl beings ye remaiunblemishe b worldl impuritiesA lotus whic develop an arise i water i unblemishe b thwater Similarly eve thoug thos bodhisattva ar bor i thworld the remai unblemishe b th world' impurities8th - 10th level bodhisattvasT accomplis thei tas o benefittin beings th brillian intelligenc o bodhisattva o th 8t leve i constantl ablaze lik a firo dr wood The alway res evenl immersed2 i meditativstability2 o peaceDu t th impetu o previou wishin prayers an t thei beinfre o ideation bodhisattva o th 10t leve nee mak n effori orde t ripe beingsThe kno precisel th way an mean t trai anyone whomeve i ma be i th teachings forms mode o conducwhic woul b appropriat etc I suc ways thes bodhisattva ounhindere intelligenc mos excellentl engag themselve i benefittin beings wh ar a limitles a space The d thi continuouslan spontaneouslyComparison of 10th level bodhisattvas'accomplishment with that of the buddhasTh wa i whic thes bodhisattva ca ac i th world i ordet hel beings durin th 'post-meditation'2 phase i th sam ath tathagatas wa o trul liberatin beings Althoug tha 'benefifo others aspec i trul lik that th differenc o realisatiobetwee thes bodhisattva an th buddha i lik th differencbetwee a ato an a plane o betwee th wate i ox' hooimprin an i th ocean 3 Buddh Natur 4I th perfectly-pur phase buddhahooi It natur i no t alte int anythin elsbecaus i ha inexhaustibl qualitieii I i a refug fo being becaus i ha n futur limitsbein presen unti samsara' endiii I i alway non-dua becaus i doe no conceptualiseiv I i als o a indestructibl charactebecause b nature i i th uncreateThi perfectly-pur buddha-natur ha n birt becaus i ipermanent n deat becaus i i everlasting n har fro sicknesbecaus i peac an n agein becaus i i changelessI I ha n birth no eve i a menta bodybecaus i i permanentII I ha n death no eve th 'inconceivable chango deat an transmigration becaus i i everlastingIII I i unharme b th diseas o th fine karmi imprintbecaus i i peaceIV I ha n ageing a accumulate produc o untainte karma 3becaus i th immutableThi uncreat spac ha th attribute o permanenc an s forthwhic shoul b know respectivel throug th firs pai o versesi e (i an (I) likewis th nex pair (ii an (II) th nex pair (iiian (III) an th las pai (iv an (IV)"Becaus i endowe wit inexhaustibl qualities th perfectlypur buddha-natur ha th attribut o permanence th qualit ono changin int anythin else Becaus i equal th furthes end iha th attribut o everlastingness th natur o a refuge Buddh Natur 4Becaus i o a non-conceptualisin character i ha th attribut opeace th non-dua tru nature Becaus it qualitie ar no fabricated i ha th attribut o immutability th changeles nature"32.B2j. Inseparability of the Qualities from the Buddha-NatureI i th dharmakaya I i th tathagataI i th highes truth 3 I th ultimately-tru nirvana 3Lik th su an it rays thes aspect ar inseparableHenc ther i n nirvan othe tha buddhahoo itselfI brief sinc th meanin o th untainte spac i divide intfou aspects the dharmakay an s (i e tathagata highes trutan tru nirvana shoul b know a fou synonym fo itTha whic i inseparabl fro th buddha-qualitie i calledharmakaya Ful achievemen o th buddha-potential jus a i isi calle tathagata Th tru nature neithe fals no unreliable icalle th highes truth Tha endowed fro th ver beginningwit th natur o peac itself i calle nirvanaBuddhahoo i ever aspec o tru an perfec enlightenmentNirvan i tota remova o al impuritie alon wit thei laten subconsciou traces I th contex o truth thes ar no tw differenthingsLiberatio ha th characteristi o bein inseparabl fro itqualities whic ar complete numberless inconceivabl an stain Thi liberatio i th tathagataOn migh compar thi t a exampl i whic ther ar artistseac o who i skille i drawin on o anothe par o th bodyWhicheve par an on ha individuall mastere woul no havbee mastere b an othe o them On da thei kin an rule the t th palac an give the canva wit th order"Al o yo mus co-operat t pain m picture"Havin receive thi order the appl themselve a bes the cat th wor o painting On o them however depart t anothe Buddh Natur 5country Sinc thi man havin gon abroad i missing th picturi al it part canno b completed Thu goe th exampleTh 'artists ar generosity righ conduct forbearanc etc 35.Voidnes (dharmakaya) endowe wit ever fines aspect i sai tb lik th fully-complete picturePrajna jnana3 an perfec freedo fro impurit ar comparabl t sunlight sunray an th or o th su becaus the arrespectivel luminous radian an pure als becaus the ar quitinseparable Therefore unti th achievemen o buddhahood ther i nirvan — jus as withou sunligh an sunrays th su coul neveb seenThu ha th victor' essenc bee describe throug a ten-poinpresentation On shoul understan fro th followin exampleit presenc withi th confine o th defilementsC. 9 Examples Showing the Purificationof Stains from this Changeless EssenceSimila to —1 a buddh i a decayin lotus2 hone amids bees grain insid thei husks4 gol i filth5 a treasur i th ground6 shoot an s o piercin throug thei fruits7 a buddha-statu insid tattere rags8 a futur monarc i a poo an ugl woman' wom an9 a imag o preciou meta insid a cla moulthi buddha-natur i presen i al being bu obscure b th impuritie o th temporar accidenta impurities Buddh Natur 5Th impuritie correspon t th lotus th insect (bees) thhusks filth th th fruits th tattere rags th woma strongl afflicte b burnin sorrow an th clay Th buddha th honeyth grains th gold th treasure th banya tree th preciou statueth suprem rule o th fou continents3 an th imag o precioumeta correspon t th supreme immaculat buddh natureFirst ExampleA ma endowe wit pur divin vision upo seein a tathagatshinin wit a thousan beautifu mark bu hidde insid a decayinlotus woul remov th tathagat fro th confin forme b thpetal o tha flowe know a 'th on o wate born'Similarly th sugatas38, wit thei buddha-eyes se thei owtru natur i beings eve i thos i th 'hel o wors sufferings'3and sinc thei ver natur i compassion a compassio presen untith ver en o samsara the fre being fro thei obscurationsOnc th sugat presen insid th closed decayin lotu ha beesee b th perso wit divin vision th petal woul b cu asunderLikewise whe th buddha se th essenc o perfec buddhahoo i bu obscure b th impur shel o desire hatre an thothe negativ affects then throug thei compassion thes victor suc obscurationsSecond ExampleA cleve ma tryin t procur som honey whic wa i thmids o a swar o insect (bees) would havin spotte it fincleve way o isolatin tha hone fro th bee-swarm an woulthe actuall obtai itSimilarly when wit thei omniscien eyes th grea sage (i eth buddhas se th honey-lik buddha-potential th buddha-essencewithi sentien beings the caus radical complet relinquishmen oth bee-lik obscuration coverin it Buddh Natur 5Th ma wh trie t ge th hone surrounde b myriad ohoney-bee disperse al th bee an procure th hone a h wishesI thi example th untainte intelligenc (buddha-nature whic ii al being i lik th hone an th victoriou ones skille ivanquishin th bee-lik negativ affects ar lik th manThird ExampleUnthreshe kernel o grains stil insid thei husks ar unfi fous a foo b man Whoeve want t us the fo foo ha t firsremov th grai fro th huskSimilarly a lon a th essenc o th victors presen i al beingbu mixe wit th impuritie o th negativ affects ha no beefree fro it entanglemen wit thos negativ affects the itbuddha-activit i th thre worlds4 wil no b accomplishedNo ye de-huske an incompletely-threshe kernel o ricebuckwhea an barle stil hav thei husks 'beards an s on Jusa thes ar unusabl a tast foo fo man s als i th 'lor o alqualities (th buddha-nature) presen i al being bu i a forwhic i stil unliberate fro th shel o th defilements unabl t th tast o th jo o dharm t thos beings wh ar afflicteb th defilement-hungerFourth ExampleTh gol o a ma o a journe droppe int a plac containinrottin rubbish Th gold o indestructibl character remaine itha sam place i th sam condition fo man centuriesOn day i wa notice ther b a go endowe wit perfecdivin vision wh tol someon seekin gold "Onc yo hav thi substance whic i s highly-valued the pu i t th t whic i ca b put"I a simila way th victor se th qualit o being (th buddhanature sunke int th filth-lik negativ affects The caus a rai o dharm t showe upo thes being t cleans the o thes affects mire Buddh Natur 5Jus a th gol tha ha falle int tha plac fille wit rottinrubbis wa see ther b th go wh the showe th man witgrea insistence tha mos beautifu thin s tha i migh b cleansecompletely s als d th victor se tha th mos preciou anperfec buddha-natur withi al being ha falle int th grea filto negativ affect an s the teac th dharm t everyon i ordetha i migh b purifiedFifth ExampleWer ther a inexhaustibl treasur burie beneat th groun oa poo man' house neithe woul th ma kno o i no woul thtreasur b abl t sa t him "I' here!"Similarly sinc being hav no realise th ver preciou treasurwhic i containe withi thei minds th immaculat tru natur t nothin nee b adde an fro whic nothin nee b the continuall experienc th man kind o sufferin o'deprivation'Th preciou treasur containe beneat th pauper' hous woulno tel th man "I a preciou treasure a here an th ma woulkno nothin o it presenc there I thi example al being whhav thi treasur o dharmakay presen withi th mansio o theimin ar lik pauper an s th grea sages th buddhas hav takebirt i a mos perfec wa i th worl s tha thes being mighobtai thi treasureSixth ExampleJus a a seed wit it imperishabl qualit o germinating ipresen i th mang an othe fruit and i th presenc o thvariou necessar condition — ploughe soil wate an s o — wilgraduall produc th substanc o a kin o trees s als i thi Buddh Natur 5pur dharmakay natur containe withi th confin o th 'peeltha i beings ignoranc an s on Similarly whe i i supporte b virtu o th tw accumulations41, i wil graduall becom thver 'substance o a kin o victorsJus a a tre grow ou fro withi th ski o a banan o mangfruit o accoun o th presenc o th righ condition — watersunlight air soi an tim — s i i als wit th see o ger operfec buddhahoo containe withi th ski o th negative-affec o beings Likewise whe th necessar condition virtue i the thi tru natur wil b perceived th perceptiowil increas an wil b finall realised42.Seventh ExampleA god seein a preciou imag o th tathagata wrappe i smelltattere rags lyin b th sid o th road woul tel someon abouit presenc ther s tha i coul b retrievedSimilarl whe th buddhas wh hav unhindere vision se thver 'substance o th tathagatas presen eve i animals wrappe uwithi th negativ affects the sho th mean fo makin i freeA go wit divin vision wh ha see th tathagat imagepreciou b nature wrappe i smell rag an lyin b th roadwoul poin i ou t peopl tha the migh fre it I lik way thvictor se th buddha-natur (whic i presen eve i animals lyino th roa o samsara wrappe i th tattere rag o th defile an the teac th dharm i orde t liberat itEighth ExampleA ugly-lookin woman havin n on t who t tur anstayin i a paupe hostel ma hol th glor o a futur kin i hewom bu woul b ignoran o th fac o hi presence Buddh Natur 6I thi example worldl existenc i lik th paupe hoste animpur being ar lik th pregnan woman Sinc sh doe hav thibein withi her sh ha a futur protector Th immaculat buddhanatur ca b compare t th embryoni kin i he wombTh woman' bod i dresse i dirt clothes he for i unpleasan an sh endure th wors o sorrow i th paupe hosteleve thoug a rule i dwellin i he womb Similarly eve thougthe hav thi protecto residin withi them being wh considethemselve unprotecte hav n peac o mind bein overpowereb th negativ affects an s the sta i th groun o sufferingNinth ExampleUpo seein a complet an peace-inspirin imag o cas goldbu stil enclose withi it moul an havin th externa appearanco clay on capabl o recognisin wha wa ther woul remov thoute coatin i orde t cleans th inne goldTh perfectly-enlightene perfectl se tha th natur o mindluci clarity i covere wit transien impurity Henc the purifbeings wh ar lik a min o jewels o thes obscurationsJus a someon well-verse i th techniqu o castin removeal th cla becaus h know th natur o th peace-inspirin imagmad o bright stainles gol tha i contains s likewis d thomniscien kno th peacefu natur o min whic i lik thcleanse gold The clea awa al veil b knockin of th clay-likobscuration throug variou way o explainin th dharmaC1. Summary and Meaning of the Nine ExamplesWithi th lotus th bee-swarm th husk th filth th groundth frui skin th tattere rags th woman' wom an th cla Buddh Natur 6moul ar th buddha th honey th kernel th gold th treasureth bi tree th preciou image th universa monarc an th goldefigure Similarl t wha i see i thos examples i sai tha th o th negativ affect whic obscure th buddha-natur ibeing i beginningles an unconnecte wit it Th stainlessnes oth tru natur o min i als beginninglessThe Nine Examples of Impurity1 Desire2 aversion3 ignorance4 thes thre (1 2 &3 i thei strongl activ state5 thes thre a karmi conditioning thos thing whic ar t abandone fo (achievemen ofth pat o insight43,7 thos thing whic ar t b abandone fo (achievemen ofth pat o cultivation43,8 th impuritie presen i th 'impure 1s — 7t bodhisattvlevel an9 th impuritie i th 'pure 8t — 10th4 bodhisattv levelsthes abov nin type o impurit hav bee illustrate b thexampl o th lotu 'shell an s forth Althoug th shel o thsubsidiar defilement coul b divide int infinit categories t i brie nin sort o impurit — desir etc — hav beewell-illustrate b th abov nin example respectivel i th lotu'shell etcThe Individuals in Whom These are PresentThes pollution respectivel giv ris t th fou impuritiepresen i 'ordinar beings (1- above) on presen i Arhat (5)tw presen i being trainin i dharm (6-7 an tw impuritie o 'wise (8-9)1 One' min feel s happ t behol th beaut o a lotus th'flowe bor o mud' ye late become unhapp a th lotugrow ol an withered Happines associate wit desir i likthat Buddh Natur 62 Whe bee ar ver irritated the sting Likewise onc ange haarise i bring sufferin t th heart3 Jus a kernel o ric an othe grain ar maske b thei outecoverin — th husks s als i th visio o th ver essenc obuddhahoo obscure b th 'eggshell o ignorance4 Filt i somethin ver unpleasant Th activ state o thnegativ affect ca b likene t filt becaus the caus thoswh ar involve i 'desir realm 4 t indulg i th objectwhic brin sens gratification5 Whe th wealt wa covere up th poo people no knowin oit presence coul no obtai it treasure Likewis being wh arcorrespondingl poo (Arhats hav th visio o th spontaneously-presen jnan obscure b th karmi conditioning oignorance6 Jus a th ger an s fort pierc throug thei seed' shel bthei gradua growth s als doe insigh int th thatness o thbuddha-natur dispe th obscuration t b abandone througinsight7 Thos who throug integratio wit th 'pat o th realised'4hav overcom th belief tha th 'destructibl an multiple'4migh b a self th ver cor o thos thing whic mus babandone fo (th pat of insigh t occur stil havobscuration t b give u throug th jnan o th pat o cultivation i i thes tha ar bein illustrate b th tattere rags8 Th impuritie presen i th firs seve bodhisattv level arlikene t th impuritie o th confin o a womb Freedo fro i lik freedo fro th wom an non-conceptua jnan i th fina maturatio an birt o th roya child9 Th impuritie connecte wit th las thre bodhisattv levelshoul b know a bein lik th trace o cla o th goldestatue Thes ar t eliminate b th vajra-lik samadhi4o grea being (i e 10t leve bodhisattvas) Buddh Natur 6Thu th nin impurities desir etc. correspon t th lotu an sonThe Nine Examples of the Buddha EssenceTh buddha-natur correspond t th buddh an th othe eighexample becaus i i th unio o thre natures namely th dharmakaya suchnes an th buddha-potential Thes shoul b understoorespectivel throug th firs thre examples th fourt on an thlas fiveTh dharmakay shoul b know a twofold —a th prefectly-immaculat dharmadhatu4 anb th favourabl condition fo i — th teaching i thei profounan manifol aspects50.a Becaus thi transcend th worl ther i suitabl exampl foi manifes withi th world Therefor i ha bee explaine herb drawin a similarit betwee th buddha-natur an th bod th tathagat i th lotusb Th teaching i thei subtl an dee aspec shoul b know abein simila t th on tast o hone an th teaching i theimanifol aspec a simila t th grain insid thei variou husksTh suchnes i describe a simila t th substanc o golbecaus this th tru natur o mind i immutable nobl an perfectl pureTh buddh potentia shoul b know a havin tw aspectrespectivel simila t th burie treasur an th tre sprun froa fruit The ar know as —a th aspec naturall presen sinc beginningles tim anb th aspec bein developed perfecte throug prope adoptio ovirtue Buddh Natur 6Th achievemen o th thre kaya o th buddh i considere acomin fro thes tw aspect o th buddh potential Th firs kay(dharmakaya come abou throug th firs aspec an th othe twkaya (sambhogakay an nirmanakaya com throug th seconaspectTh essence-kay (svabhavikakaya)5 resplenden wit al itqualities shoul b know a bein simila t th buddh statu mado preciou substance becaus it qualitie ar natura an uncreatean becaus i i a treasur o th jewel tha ar it qualitiesTh embodimen o perfec expressio (sambhogakaya)5 i likth universa monarc becaus i endowe wit th grea majesto th mahayan dharmaTh apparitiona bodie (nirmanakaya)5 ar lik th goldestatu becaus the hav th natur o a representationTh ultimat trut o spontaneously-presen buddhahoo — thbuddha-natur — i t b understoo throug fait itself Thi i likth or o th su whic shine bu whic canno b see b thoswithou eyes'Ther i nothin whateve t remov fro thisNo th slightes thin thereo t addTrul beholdin th tru natureWhe trul see — complet liberation."5Th buddha-natur i i itsel devoi o an o it affect - thintrinsi characteristic o whic ar foreig t it I i no howevedevoi o th suprem qualitie — thei intrinsi characteristic beinundifferentiate fro itD. The Purpose of the Teachings Concerning the Buddha NatureGeneralI wa taugh i variou place i th teaching o th secondharmachakr tha al knowabl phenomen ar alway voi — lik acloud a drea o a illusion Thi bein so wh wa i taugh i ththir dharmachakr teaching tha al being hav thi essenc obuddhahood Buddh Natur 7Ther ar fiv mistakes1 faint-heartedness2 contemp fo being wit lesse understanding3 t believ i th untru4 t denigrat th tru natur5 t cheris onesel abov al else.Th Buddh taugh abou th presenc o th buddh natur ial being s tha thos i who th abov fault wer presen woulb abl t giv the upMore detailed explanationAccordin t th teaching o th secon dharmachakra thultimat tru natur i alway devoi o an composit phenomenonTh negativ affects karm an th ful maturatio o thes — thaggregate etc — hav bee sai t lik a clou an s onTh negativ affect hav bee sai t b lik clouds Karm ilikene t tha whic i experience i dream an th ful ripenino karm an th negativ affect i th aggregate ar likene t illusio o a apparitionTh precedin secon dharmachakr wa presente tha wayThen furthe t it th presenc o th buddh natur wa taugh ith ultimat teachin o th changeles continuity55, a here s thathes fiv fault coul b abandoned1 No hearin suc teachin abou th buddh nature som peoplbecom disheartene throug mistake self-contemp an sbodhicitta5 wil no develo i them2 Som people whe proud think " th best becaus bodhicitt ha dawne i them The strongl entertai th ide thathos i who bodhicitt ha no arise ar inferiors3 Righ understandin wil no aris i thos wh thin i suc awa an therefore sinc the absor th trut i a wron waythe wil no understan th rea truth57. Buddh Natur 74 Th defect o being ar no thei tru natur sinc thes defectar a fabricatio du t variou cause an the ar transientActually thes fault ar no existen entitie an th qualitieo th buddh natur ar completel unsullie5 I on adhere t th faults whic ar no true an disparageth qualities whic ar true on wil no hav tha lovin kindnes o th wis whic see th similarit o onesel an othersThroug hearin abou buddh natur i suc a way ther wilarise1 enthusias fo practice2 respec fo al being a thoug the wer th buddha3 prajna4 jnan an5 grea lovin kindnessThroug th growt o thes fiv qualities th fiv unwholesomaspects5 wil b absen an th similarit o being wil b seenThroug understandin th faultlessnes an inheren qualitie o thnatur o min an throug lovin kindness whic see th similarito onesel an al beings buddhahoo wil b swiftl achievedThi wa th firs chapter dealin wit th 'Essenc o th Tathagatas' fro th analysi o th 'Potentia fo th Rar an Supreme ithi Ultimat Mahayan Treatis o th Changeles Continuit o th Nature 7Th Changeles Natur168 Purity, achievement, freedom,value for oneself and others, basis,depth, vastness and greatness of nature,their duration and 'how-it-isness'169 present the state of buddhahood according toits nature, cause, fruit, function,endowments, manifestation,permanence and inconceivability. Enlightenmen 7Th Fift Vajr Poin-EnlightenmenEnlightenment th frui attaine upo completio o th path haeigh characteristicsA Brie Summar o Subjec MatteThrough 1 It purity2 th wa i whic i achieved3 it freedo fro anythin t b relinquished4 it valu fo onesel an others5 th basi fo thi twofol value6 depth vastnes an greatnes o nature7 th duratio o thes an8 'how-it-isnessB Brie Summar o th Wa i Explaine- th leve o buddhahoo i presenteaccordin to 1 it nature2 it cause3 it fruit4 it function5 it endowments6 it manifestation7 it permanenc an8 it inconceivability Enlightenmen 7D Detaile Explanatio o thes 8 Point1 & 2 NATURE AND CAUSE(a. Purity and How it is Achieved - Brief)NatureTha whic ha bee describe a "It natur i luci clarity"1 ilik th su an th sky obscure b th thic veil o thos multitude o 'clouds — th negativ affect an cognitive2 obscurationswhic ar bu incidentalBuddhahoo i stainless endowe wit al th buddha-qualitiespermanent everlastin an unchangingCauseIt achievemen depend upo non-conceptua an analytica jnanconcernin al phenomena(b. More Detailed Explanation)bl. NatureBuddhahoo i i itsel indivisible3 ye ca b analyse througcategorisin it qualitie o purity4 — th tw characteristic o jnanan freedo fro impurit — whic ar lik th su an th skyrespectivelyb2. The Way it Possesses these QualitiesThi luci clarit i uncreated I tha whic pervade al withou an differentiation bein possesse o al th qualitie o buddhahood fa greate i numbe tha th sand-grain o th Rive Gangesb3. The Way it is ObscuredTh defilement-obscuratio an th cognitive-obscuratio ar sait b lik cloud ove th tru natur o mind sinc the ar b theinatur non-existent the sprea everywher an the ar bu incidental 7b4. Cause for RemovalTh cause whic brin freedo fro thes tw obscuration arth tw jnana — considere a th non-conceptua jnan an thensuin 'inter-meditation'5 jnana3. FRUIT3a Summary of Examples of Stainlessness3a1. Freedom from Negative AffectsLik a lak o pures water graduall oversprea wit lotuseslik th ful moo se fre fro Rahu' mouth6 anlik th su liberate fro negativ affects banke cloudsthi stat o buddhahoo i endowe wit radian manifestatiobecaus i i stainles an possesse al qualities3a2. Freedom from Cognitive ObscurationSuc buddhahoo i lik th victor bes o all lik th honeyth kernels th gold s valuable th treasure th grea treeth sugata imag mad o pur an preciou substanceslik th world-rule an th golde image3b. More Detailed Explanation3b 1. Fruit Achieved through Meditation and Inter-Meditation JnanasPurity i th sens o freedo fro th incidenta defilement- desir etc — i lik th pur wate o th lak an s forth I idescribe i brie a bein th frui o non-conceptua jnana Thauthenti achievemen o th supremely-endowe buddhakayai taugh a bein th frui o th ensuin jnana3b2. Freedom from the Three PoisonsThi buddhahoo i lik th lak o pur wate an s botbecaus th sil o desir ha bee remove an als becaus i causeth water o meditativ stabilit t flo o th lotus-lik being t btrained Enlightenmen 8I i lik th unblemishe ful moo becaus i embrace al beingwit it ligh o grea compassio an lovin kindness bein freefro th eclips o hatred Buddhahoo i lik th unblemishe subecaus i dispel th darknes o ignoranc i being b it ligh ojnana bein absolutel fre fro th cloud o ignorance3b3. Meaning in Connection with 9 ExamplesI i likene t th sugata becaus i matchless bein endowewit qualitie equa t buddhahoo alone I i likene t honebecaus i give th tast o th tru dharm an likene t kernelbecaus i fre fro th hus o ignoranceI i likene t gol becaus i i naturall pure likene t atreasur becaus i dispel th povert o being b it wealt oqualitie an likene t a grea tre becaus i give being th frui tota liberationI i likene t a statu mad o preciou substance becaus i ith 'embodimen o th jewel-lik qualities'7, likene t a monarcbecaus i th 'suprem lor o bipeds an likene t th goldeimag becaus i manifest i th for o a imag compose opreciou qualities4. FUNCTION4a In Brief4a1. Way it Achieves Twofold ValueBuddhahoo — untainte purit an all-embracin knowledge8 —i o a indestructibl natur becaus i i everlasting a peace permanen an deathless I i th groun fo benefittin beings Thtathagata ar lik space th basi fo th object o th si pursens facultie t b experience b th excellent9. Enlightenmen 84a2. Function when Everything is PureTh tathagata ar th conditio fo th for beyon th fouelements1 t b seen fo th goo an pur sound o th dharm tb heard fo th pur fragranc o th sugatas perfec conduc t bsmelt fo th flavou o th tru dharm o th grea an deeplyrealise t b tasted fo th blis fel i samadh t experiencean fo tha whic is i essence th profoun nature1 o everythint b realised Therefore whe considere i a ver fin way thtathagatas wh giv birt t tru bliss ar lik space12, devoi oreasons4b. Detailed4b1. The Aspects Which Achieve the Twofold ValuePu concisely th functio o th tw jnanas shoul b know as- perfec fulfilmen o th 'embodimen o liberation (vimuktikaya— accomplishmen o th 'embodimen o dharma'1 (dharmakayaSinc th vimuktikay i untainte an th dharmakay i allembracin an sinc the shar th commo attribut o bein thuncreat ground th vimuktikay an th dharmakay shoul bknow a havin tw specifi attribute an on commo one4b2. Best Possible Value for OneselfTh vimuktikay i untainte becaus negativ affects an theiaccompanyin karmi propensities hav ceased Jnana1 i considerea all-embracin sinc i unattache an unhindere b cognitivBot ar uncreat sinc thei natur i a al time indestructibleThi indestructibilit ha bee mentione abov an explaine a everlastingnes etc Destructibilit i t b know throug th followin aspect sinc the ar th counterpar o everlastingness decaydrasti chang (sickness) interruptio (o th previou existenc i Enlightenmen 8birth an th inconceivabl chang o death Sinc enlightenmen ifre o these i shoul b know a everlasting a peace permanen deathless4b3. Best Possible Value for OthersThi stainles intelligenc i th groun fo benefittin beingbecaus i i th basi fo al virtuou qualities Jus a spac i itselwithou caus ye i th caus fo for t b seen soun t b hearan odours flavours tactil sensation an menta object t b perceived similarl enlightenmen i th conditio fo th untaintequalitie t aris a object o th sens facultie o thos wh arstabl (bodhisattv mahasattvas)16. Thi occur throug thei unimpede connectio wit th tw kayas17.5. ENDOWMENTSBuddhahoo i 1 inconceivabl 2 permanen 3 everlasting4 a peac 5 changeles 6 perfectl a peac 7 all-embracin8 concept-free lik spac i i 9 uninvolve 10 completelunhindere 11 fre o coars sensation 12 invisibl 13 imperceptibl 14 pur an 15 immaculateOne' ow fulfilmen an benefi fo other ar manifestethroug th vimuktikay an th dharmakaya Thes tw foundationo valu fo onesel an valu fo other hav th abov qualitie oinconceivabilit an s forth1 Enlightenmen shoul b understoo a inconceivabl fo beingdifferen fro th jnanakaya1 sinc buddhahoo i onl thobjec o understandin o th omniscien jnan an i no withith scop o th thre kind o prajna19.Sinc i i ver subtl i i no withi th scop o study Sinci i th ultimat trut i canno b th objec o contemplationSinc i i th profoun tru nature i i no withi th scop o'worldly meditation an s forth Enlightenmen 8Thi i becaus 'immature being hav neve see thi enlightenmen befor — jus a someon blin fro birt ha neve seeform Eve th deeply-realise barel perceiv it lik a newly bab perceive th su fro withi th hous o it birth2 permanen sinc i ha n origination3 everlastin sinc i ha n cessation4 a peac sinc i i fre fro bot originatio an cessation5 immutabl sinc i abide withi th tru nature6 perfectl a peac sinc i i th trut o cessation7 all-embracin sinc al ha bee understood8 concept-fre sinc i doe no dwel o an idea9 non-clingin sinc al negativ affect hav bee relinquished10 unhindere knowledg o everythin sinc th cognitivobscuratio ha bee purified11 fre fro coars sensation bein perfectl fi fo samadh sinci doe no hav th tw impediment o drowsines an agitation12 invisibl sinc i i formless13 imperceptibl becaus i ha n characteristics14 wholesom sinc it natur i pur an15 immaculat sinc al impuritie hav bee abolished6. ACTUALISATION6a. The Essential Characteristics — in Brief6a1. Who understands this NatureBeginningless centreles an endless completel indivisiblefre fro th tw extrem notions20, fre fro th thre obscurations21, stainles an no th objec o thought — suc i thdharmadatu Understandin o it natur i th visio o th supremyogi22, constantl abidin i meditation Enlightenmen 86a2. The 5 Characteristics of DharmakayaUnfathomable2 (1) greate i numbe tha th san grain o thRive Gange (2) inconceivabl (3 an unequalle (4 ar thqualitie o th immaculat spac o th tathagatas2 — fre fro alth evil o th obscurations2 an thei accompanyin mentaimprint (5)6a3. The 5 Particularities of SambhogakayaThroug 1 variou aspect o th tru dharma2 it radian embodiments3 spontaneou diligenc i accomplishin th goa— th perfec liberatio o beings4 it deed ar lik thos o a wish-fulfillin gem5 Althoug i appear i differen 'substantial formsi i no o suc a nature6a4. The NirmanakayaEstablishin worldl being i th pat t peace bringin the tmaturity predictin thei enlightenment th for kaya ar thcaus o thei liberation Furthermore the ar alway presen herejus a th for real abide i th real o space25.6b. More Detailed Explanation6b1. General ClassificationTha whic i calle — th all-knowin stat o th self-existent— buddhahood— suprem nirvana— inconceivability— victor ove th enem (samsara an th sel (-cognisant naturi categorise throug th qualitie o depth vastnes an greatnes natur a th thre embodiment (kayas) th essenc kay an s on Enlightenmen 96b2. Presentation of Each KayaSVABHAVIKAKAYA - The Essence KayaO these th buddhas svabhavikakay shoul b know a thapossessin fiv intrinsi characteristic and i brief fiv qualities5 intrinsic characteristics of svabhavikakayaBeing21 uncreat an indivisible2 completel fre fro th tw extrem notions27,3 definitivel free fro th thre obscurations negativ affectsth cognitiv obscuratio an obstruction t meditativ balance4 stainles an beyon thought5 i i luci clarity becaus i th domai o th suprem yogis2an becaus th dharmadhat i essenc perfectl pure5 principal qualities of svabhavikakayaTh svabhavikakay i trul endowe wit th qualitie of1 immeasurability2 unaccountability3 inconceivability4 incomparabilit an5 ultimat purit because respectively1 o it vastness2 o it immeasurabl qualities3 i i beyon th scop o intellectua speculation4 i i uniqu an5 al obscuration an thei accompanyin latencie hav beerelinquished Enlightenmen 9SAMBHOGAKAYA - The Kaya of Perfect Availdetails of its 5 aspectsTh Buddh take th 'for o perfec avail'2 because1 thi perfectl utilise th variou aspect o dharma2 i faithfull manifest th rea attributes3 i i th uninterrupte actio o benefittin beings th naturaoutflo o buddhahood' pur compassion4 i perfectl fulfil th wishe o beings exactl a the wantdoin s i a spontaneou an concept-fre wa an5 i ha miraculou powers lik thos o a wish-fulfillin gemthe 5 qualities these showTh sambhogakay i show her i it fiv aspect of1 it uninterrupte dharm speech2 it unceasin emanation3 it unceasin deeds4 thes thre bein trul uncontrive an5 i manifestin wha i no it tru naturehow it manifests according to circumstancesA jewe ma appea a coloure du t variou backgroun colourbu i ha n suc substance Similarly th all-embracin naturebuddhahood appear i variou form du t variou conditionbrough abou b being bu i ha n suc substanceNIRMANAKAYA - the Emanation Kayamanifestation of the 12 deeds of a supreme nirmanakayaThroug th greates compassio ther i knowledg o ever worldHavin thi awarenes o al th worlds althoug ther i nevedepartur fro th dharmakaya nevertheless throug variou forms ar apparitiona i thei nature th on wh ha beeexcellentl bor int th highes birt the descend fro Tusita Enlightenmen 9th 'Real o Grea Joy (1) enter hi roya mother' wom (2) anthe i nobl bor i Eart (3)Perfectl skille i ever scienc an craf (4) the delightin ihi roya consorts compan (5) h renounce (worldl life (6 anpractise th pat o difficult (7) Havin gon t th plac know a'Th Ver Hear o Enlightenment'3 (8) h ther vanquishe thhost o Mar (9) The h achieve perfec enlightenmen (10) turnth whee o dharm (11 an passe int nirvan (12) I al thosplaces s impure th nirmanakay show thes deed a lon aworld endure3function of these manifestations — progressive training of beingsa Knowin th mean fo trainin being (throug suc term a'impermanence' 'suffering' 'no-sel an 'peace'32) th nirmanakayinstil wearines wit samsar i al being i th thre worlds33, thucausin the t trul ente th pat t nirvanab Throug authenti teachings suc a th 'Whit Lotu Sutra'3an others th nirmanakay show th tru natur o al phenomen thos (sravaka an pratyekabuddhas wh hav genuinel entere pat t peac bu thin (mistakenly tha the hav alreadreache nirvana Th nirmanakay make the tur awa fro theiforme belie and havin requeste the t adop skilfu mean an wisdo (prajna) bring the t maturit withi thsuprem yana35.c Th nirmanakay the gives t thos wh ar ready predictionconcernin thei suprem enlightenment6c. Grouping a. by reason b. by naturea Thes kaya ar respectivel know a 'th dee one' 'th vasone' an 'th on grea b nature' bein profound th bes possiblabilit t hel being an cleveres guidanc fo th immature3accordin t thei specifi needs Enlightenmen 9b Th firs o thes i th dharmakaya37, an th latte tw thfor kayas Th latte abid i th forme jus a for abide i space7 PERMANENCE7a. Reasons — in briefTh thre kaya ar permanen becaus of —1 endles causes2 th inexhaustibl numbe o beings3 grea compassionat love4 thei miraculou powers5 perfec knowledge thei havin th greates possibl bliss thei master ove al th qualities8 th evi o deat havin bee vanquished9 havin n materia essenc an10 th protecto o th world7b. Expanded Explanation-Th tw for kaya ar constantl presen i samsar because —1 the hol th tru dharma havin devote thei bodies live anresource t thi fo cosmi aeons2 o completel fulfillin thei initia promis t benefi all3 buddhahood' stainles pur compassio totall permeate beings4 the sho thei for throug th suppor o thei miraculoupowers b whic the remai i th worldThe d no forsak samsar because —5 havin perfec knowledge the ar fre fro believin i asamsara-nirvan duality6 the alway hav th unimaginable suprem blis o samadhi7 eve thoug the ac i th world the ar unblemishe bworldl characteristics Enlightenmen 9Th dharmakay i permanen because —8 bein immorta an havin achieve th stat o peace th'evi o death canno roa there9 i th victors whos natur i uncreate birt an deat havbeen sinc beginningles time pacified10 i i perfectl suite fo bein th permanen refug an s fortfo thos withou a refugeTh firs seve reason demonstrat th permanenc o th for kayaan th las thre demonstrat th permanenc o th dharmakaya8. INCONCEIVABILITY8a. In BriefSince1 i i ineffable2 i consist o th ultimat truth3 i i no th objec o intellectua investigation i i beyon exemplification5 i i peerles an6 i i comprise o neithe conditione existenc no 'peace'enlightenmen i th spher o th buddhas inconceivabl eve foth deeply-realised8b. In Detail1 inconceivabl becaus i i ineffable2 ineffabl sinc i i th ultimat truth3 th ultimat trut sinc i canno b investigate intellectuall4 no t b investigate intellectuall sinc i i non-deducible Enlightenmen 105 non-deducibl sinc i i peerless6 peerles sinc i i comprise i neithe samsar no th ArhantspeaceJ8,7 no comprise sinc i abide i neithe o thes an8 non-abidin sinc ther ar n thought o 'qualities o 'defects'Fo th firs fiv o th abov reasons th dharmakay i extremel subtl an therefor inconceivable Fo th sixth th for kayaar no th substantia bodie the appea t b an henc the als inconceivableThroug thei attribute o insurpassabl jnana grea compassioan s forth th victor hav reache th ful completio o everquality The ar inconceivable Therefor thi las topi o th spontaneously-presenf3 mean tha the ar no eve understoo b thgrea sage wh hav receive th empowermen o ligh fro al thbuddhas40.Thi wa th secon chapter o enlightenment fro th Analysio th Potentia fo th Rar an Suprem i thi 'Ultimat MahayanTreatis o th Changeles Continuit o th Tru Nature ' 10Th Changeles Natur241 Fulfilment for oneself and benefit for others arethe ultimately-true kaya and its dependent relatively-true kayas.The fruits of freedom and perfect maturityare their sixty-four qualities.242 The ground for acquiring fulfilment for oneselfis the embodiment of the ultimate truth.The symbolic embodiments of the great sagesare the ground for the greatest possible altruism243 The first kaya is endowed with freedom's qualities —powers and so on.The second with maturity's qualities —the marks of a perfect being. 10 Th Changeles Natur244 Against ignorance's veils, the powers are like a vajraand the fearlessnesses in any situation like a lion.Like space are the tathagatas' distinctive qualitiesand like the moon in water the two aspects victors manifest.245 To know the appropriate and the inappropriate,the full maturation of actions, faculties, temperaments,wishes, the paths which lead everywhere,246 meditative stability and so on — that unblemished by defilement,remembrance of former states, divine vision and peacethe ten powers of perfect knowledge are these.247 Such powers — the appropriate and inappropriate,full maturations, temperaments, beings' wishes,the various paths, the defiled and perfectly pure,the groupings of faculties, remembrance of former states,divine vision and the way to exhaust impurity — like a vajra because they penetrate ignorance's armour,shatter its walls and hew down its tree. Buddha-Qualitie 102 Detaile Explanatio o Eac o thes Categorie2A INTRODUCTION TO THE EXAMPLESAND THEIR SIGNIFICANCETh power ar lik a vajr whic destroy th veil o ignoranceTh fearlessnesse ar lik a lio i an situation Th distinctivqualitie o th tathagat ar likene t spac an th tw kind ofor kay manifeste b th buddha likene t th moo i water2B. DETAILED PRESENTATION OF EACH OF THE QUALITIES2B1. The Qualities of Freedom - the Ultimately-True Kaya2B1a. 10 Powers of Perfect KnowledgeTh 1 power ar perfec knowledg of1 th appropriat an th inappropriate3,2 th ful maturatio o actions3 th variou sort o facultie o beings4 thei differen temperaments�5 thei wishes6 th pat whic lea everywhere7 meditativ stabilit etc — tha whic i unstaine b th negativaffects8 remembranc o forme states9 divin visio an10 peacehow these powers are exemplifiedKnowledg o th appropriat an inappropriate th fulmaturatio o actions temperaments beings wishes th varioupaths defile an perfectly-pur samadhi th grouping o facultiesremembranc o forme states divin visio an th wa t exhausimpurity thes power ar lik a vajr becaus the penetratignorance' armour shatte it wall an he dow it tree 10 Th Changeles Natur248 In everything perfectly enlightened,in bringing cease to hindrances,in teaching the path and stating cessation,they have four kinds of fearlessness.249 Because they themselves know and help others knowevery aspect of the knowable,because they have relinquished and help others relinquishthose things which must be relinquished,because they teach and make taughtand because they have attained and help attainthe utterly stainless highest attainment,they truthfully tell others their own realisationand in so doing are unhindered in any way.250 Just as in all parts of the junglethe king of wild animals is never fearful,moving fearlessly amongst all other animals,so also does that lion, the king of victors,remain, in any gathering, completely fearlessindependent, stable and highly skilful.251 The buddhas are unmistaken and do not noisily chatter,their mindfulness is impeccable and their mindis never not resting in meditation.They do not harbour ideas of various kinds. Buddha-Qualitie 72B1b. 4 Kinds of Fearlessnessthe essence of theseThei fou kind o fearlessnes are1 knowledg o thei perfec enlightenmen wit respec t everphenomena domain4,2 i teachin th obstacle an ho t sto them3 i teachin th pat an4 i statin thei achievemen o cessationthe function of these fearlessnesses1 Becaus the themselve kno an hel other kno ever aspeco th knowable5,2 becaus the themselve hav relinquishe an hel otherrelinquis thos thing whic mus b relinquished6,3 becaus the teac an mak taugh wha ough t b taught7 an4 becaus the hav attaine an hel other attai th utterlstainles highes attainment8,the ca truthfull tel other o thei ow realisatio an i sdoin ar completel unhinderedthe example for fearlessnessJus a th lion th kin o wil animals i neve afraid n mattewhic par o th fores h b in an move fearlessl amongs thothe wil animals s als doe tha lion wh i th kin o victorsremain i an gathering fearless independent stabl an highlskilful2B1c. 18 Distinctive Qualitiesthe essence of these 181 Buddha mak n mistakes2 the d no chatte noisily3 thei mindfulnes i neve a fault4 thei min i neve not-restin i meditatio an5 the d no harbou idea an thought o variou kinds 11 Th Changeles Natur256 Earth and the others have properties of specific character— their nature is not that of space.Space's own intrinsic characteristic,non-obstruction, is absent in matter.Earth, water, fire, air and spaceare equally common to all the worldsbut not even so much as an atomof the distinctive attributes of a buddhais common to any of the worlds.257 Perfectly level and marked with wheels,his feet are broad and ankles unobtrusive.Long are his fingers and toeswhich are themselves interwebbed.258 Soft is his skin and fine his youthful flesh.His body has seven elevated parts.Like an antelope's are his calvesand like an elephant's are his private parts recessed.259 His torso is like a lion'sand clavicles not hollow but well-filled.His shoulders are elegantly roundedand rounded, soft and even are his arms.260 His arms are long and his perfectly-pure bodyby an aura of light is surrounded.His neck is like a conch and without blemishand cheeks like those of the king of beasts'.261 Equal are his forty teeth.They are very pure and closely-set,immaculate and evenly-aligned;the eye-teeth perfect and excellently white.262 His tongue is long, unending and inconceivable,with the most perfect faculty of taste.The spontaneously-born one has a voicelike the song of the kalavinka bird or Brahma's melody. Buddha-Qualitie 11the example for these distinctive qualitiesEart an th othe element (water fir an wind hav propertie o a specifi characte bu thei natur i not tha o space Space'ow intrinsi characteristic non-obstruction i absen i matter water fire win an spac ar equall commo t al th bu no eve s muc a ato o thes distinctiv attributeo a buddh i commo wit an o th worlds2B2. The Qualities of Maturity - the Relatively-True Kayas2B2a. the Thirty-Two Marks of a Perfect Being1 Hi fee ar perfectl leve an marke wit dharmachakras2 The ar broa an th ankle ar unobtrusive Th finger an toe ar long4 Th digit o th hand an fee ar connecte b a web5 Hi ski i sof an hi fles fin an youthful Hi bod ha seve elevate parts Hi calve ar lik thos o a antelope Hi privat part ar recessed lik a elephant's9 Hi tors i lik a lion's10 Hi clavicle ar no hollo but well-fille wit flesh11 Th top o hi shoulder ar elegantl rounded12 Hi arm ar soft roun an even13 Hi arm ar long14 Hi perfectly-pur bod i surrounde b a light-aura15 Hi nec i a immaculat a a conch16 Hi cheek ar a magnificen a a lion's17 H ha fort teeth equa number o eac jaw Th teet ar ver pur an closely-set Th teet ar immaculat an evenly-aligned20 Th eye-teet ar perfec an excellentl white21 Hi tongu i long unendin an inconceivable22 H possesse th mos perfec facult o taste23 Thi spontaneously-bor on ha a voic a swee a tha o akalavink bir o a Brahma' melody Buddha-Qualitie 1124 Th suprem o being ha beautifu eyes lik blu lotuses25 Hi eyelashe ar a handsom a a ox's26 Wit it immaculat whit urn hair10, hi fac i handsom tbehold27 Hi hea i adorne wit a mound28 Hi ski i pur an fine29 Hi ski i golden-hued30 Th hair o hi bod ar exceedingl fin an soft on i eacpore curlin t th righ an upwards31 Hi hai i impeccabl an lik a deep-blu gem32 A well-rounde a a perfec nyagrodh tree th ever-goo oneth incomparabl grea sage ha th strengt o Narayan i hifir bodyThes thirty-tw mark ar ablaz wit ligh an completel beyonth gras o concept Lor Buddha ou teacher ha taugh the abein th mark o a lor o menthe example for the 32 marksJus a th for o th autum moo i a cloudles sk i see ith azur water o a lake s als ar th form-kaya o th allembracin see b al th buddhas son i th perfec buddh mandala13 Scriptura SourcOn shoul kno tha thes sixty-fou qualitie an thei respectiv caus her follo thei orde o presentatio i th Jewe Discours (Ratn Sutra)12.4 Recapitulatio o th Example4 A. GENERAL ATTRIBUTION OF EXAMPLESSinc th te power ar invulnerable th fou fearlessnessear no disheartened th eightee distinctiv qualitie ar peerles anth tw for kaya ar motionless13, the ar compare respectivelt a vajra a lion spac an th clea moo i water Buddha-Qualitie 114B. DISCUSSION OF THE EXAMPLES4B1. The Qualities of FreedomThe Vajra as Symbol of the PowersO th te powers si dispe th cognitiv obscuration thredispe th hindrance t meditativ balanc an on dispel thnegativ affects alon wit thei laten menta conditioning Therefor thes power ar trul lik a vajr becaus the pierce destro fel th armour-like wall-lik an tree-lik obscurationsgeneral significanceTh power o th sag ar lik a vajr becaus the ar firmresistant steadfas an invulnerable Wh firm — becaus the arresistant Wh resistant — becaus the ar steadfast Wh steadfast — becaus the ar invulnerable Sinc the ar invulnerable ar lik a vajraThe Lion as a Symbol of the Fearlessnessin briefSinc h i fearless unconcerne an stabl an sinc hi skili supreme th lio o men th buddha i likene t a lio — fearlesi th mids o an gatheringin more detailHavin definit knowledg o everything h remain absolutelfearles o anyone Sinc h clearl see tha eve purifie being ar hi peer h remain uninfluenced Sinc hi nobl min iconstantl attentiv t eac an ever phenomenon h possessestability Havin transcende th stat o laten ignorance14,exceedingl difficul t eradicate h endowe wit skillSpace as an Example of the Distinctive QualitiesSince fro worldling t sravakas t thos o one-sided1 practice t th wise16, t th spontaneously-arising17, th degre ounderstandin i eve mor subtle ther ar fiv example (th fiv Buddha-Qualitie 11elements give t illustrat them Th buddha ar lik earth waterfire an win sinc the ar th basi fo th sustenanc o al thworlds18. The ar lik spac sinc the ar beyon bot worldlexistenc an tha whic transcend th worldthe indivisibility of the aboveAlthoug th dharmakay i analyse i term o thes thirty-twqualitie o freedom the ar i fac inseparabl fro eac otherjus a a gem' colour brillianc an shap ar inseparable4B2. The Qualities of Maturityhow the marks belong to the two form kayasThos attribute which whe seen inspir contentment ar calleth thirty-tw mark o a suprem being The ar founde i th twfor kaya i th nirmanakay an th sambhogakaya whic maketh dharm perfectapprehension of these - moon in water exampleThos ordinar beings fa fro purity an thos mahabodhisattva clos t purit se thes i tw differen ways a bein somethin i th worl o a th mandal o th buddhas Thi i lik seeinth for o th moon eithe reflecte i wate o spaceThi wa th thir chapter o th qualities fro th Analysi o thPotentia fo th Rar an Supreme i thi Ultimat Mahayan o th Changeles Continuit o th Tru Nature 11Th Changeles Natur280 With respect to the temperaments of students,the means for training them, the trainingswhich are suited to their temperaments,and their movements in terms of time and space,the all-embracing are always spontaneous in their acts.281 Endowed with jnana's mighty sea,full with a multitude of gem-like qualities,and with the sunlight of virtue and jnana,the buddhas have achieved all yanas.Without middle or end — exceedingly vast,buddhahood is all-pervading, just like space.Perfectly seeing that this treasure of unsullied qualitiesis in every being, without the slightest distinction,they dispel defilements' and knowledge's cloud latticeswith the wind of their perfect compassion. 12 Th Changeles Natur282 Since thoughts of 'for whom', 'by what means','through what training', 'where' and 'when' do not arise,these masters of wisdom are spontaneous at all times:283 for whom' — the temperaments of those to be trained,'by what means' — which of the many training techniques,'through what training' — which actions to use to train themand 'where and when' — on what occasion.284 Buddha-activity is unceasing because it is devoid of conceptualisingwith regard to true freedom, freedom's support, the fruit of freedom,authentic possession of this fruit, the obscurations which veil itand the necessary conditions for breaking through them.285 Genuine release is the ten levels;its cause is the two accumulations.Its fruit is supreme enlightenment;an enlightenment beings really possess.286 its obscuring veils are the endless defilements,the subsidiary defilements and the latencies.Great compassion is the condition for destroying these.287 These six points should be known as respectively beinglike an ocean, the sun, space, a treasure, clouds and the wind. 12 Th Changeles Natur2S8 The levels are like an ocean whose waters are jnana andwhich possesses the qualities as its ocean's gems.The two-accumulations are like the sun,since by them all beings are sustained.289 Enlightenment is like space,being vast, centreless and without end.The basic character of beings is like a treasure,being the very nature of utterly perfect enlightenment.290 The covering defilements are like cloud-hosts,being fleeting, pervasive and not entities.Compassion is like a mighty wind,being ever-present to dispel them.291 Since their release is for others' benefit,since they see the equality of themselves and beingsand since their deeds have not been fully completed,their activity is unbroken until samsara's end.292 Like Indra, the drum, clouds, Brahma,the sun, a wish-fulfilling gem, spaceand earth is the tathagata.293 If the ground here had the quality of flawless lapis-lazuli,then one would see appear in it, through its clarity,the king of gods accompanied by hosts of young goddesses,294 'perfectly Victorious' — his resplendent palace,the divine abodes, other places with various wondersand all the many kinds of enjoyments that gods possess. 12 Th Changeles Natur295 Seeing these appearances, multitudes of menand women living on the Earth's surface would exclaim:296 '0! may we also, before long, become like this divine king'.Having made such a prayer, that it be realised,they would truly adopt virtue and persist.297 Though they may not realise that these are just appearances,they would, nevertheless, through virtue, be reborn as godswhen they had departed from the surface of this Earth.298 These appearances are absolutely unintentional and without shift.However, their presence on Earth is accompanied by great benefit.299 In a similar way, beings with faultless faith and so forthwill, through practising these qualities,see the perfect buddha manifest in their mind —300 endowed with the marks and meaningful signs.They see him walking, standing, sitting, sleeping;enacting all the various modes of conduct,301 proclaiming the teaching of peace or, without speaking,remaining in meditation, performing various sorts of miracleand being with magnificence and splendour full.302 Having seen this and felt aspiration for such buddhahood,they apply themselves to it most excellently.Through properly adopting its causes, the desired state is reached.303 These appearances are completely concept-free and involve no shift.Though this be so, they bring to the world tremendous benefit.304 Ordinary beings are held not to understand that,'these are one's own mind's manifestations' yetto see such forms nevertheless bring them benefit.305 Progressively, through what is seen, established in the yana,they will see the inner true dharmakaya through eyes of jnana. Buddh Activit 12Seein thes appearances multitude o me an wome livin oth Earth' surfac woul exclaim 'O ma w also befor longbecom lik thi divin king' Havin mad suc a prayer i orde thai b realised the woul trul adop virtu an persis i it practiceThoug the ma no realis tha thes ar jus appearances thewould nevertheless throug virtue b rebor a god whe the hadeparte fro thei live o th surfac o thi Earth Thesappearance ar absolutel unintentiona an withou shif o Indra' However thei presenc o Eart i accompanie b grea benefitexplanation of its meaningI a simila way being wit faultles fait an othe virtuouqualitie will throug developin thes qualitie b thei practicese th perfec buddh manifes i thei mind The se hi endowewit th 3 majo mark an 8 meaningfu signsThe se hi walking standing sitting sleeping enactin al thvariou mode o conduct proclaimin th teachin o peac o these him withou speakin remai i meditation perfor variou sorto miracl an bein ful o magnificenc an splendourHavin see thi an fel aspiratio fo suc buddhahood theappl themselve t it achievemen mos excellently Througproperl adoptin it causes th desire stat i reachedThes appearance ar completel concept-fre o th buddha'par an involv n shift5. Thoug thi b so the brin t th worltremendou benefit Ordinar being ar hel no t understan that'thes ar one' ow mind' manifestations ye t se suc form oth buddh nevertheles bring the benefitProgressively throug wha i seen the becom establishe ith mahayana the wil se th inne tru dharmakay throug eyeo jnana Buddh Activit 12expansion of the exampleI al th eart wer ri o fearfu place an becam flawleslapi lazuli lustrou an beautifu wit al tha jewel' qualitie -fre fro impurity magnificen an o smooth eve surface therwoul appear o accoun o it purity th variou divin abodean th for o th kin o gods Late howeve b suc a ground'qualitie graduall disappearing thes thing woul onc agaibecom non-apparentI orde t obtai suc a state man me an wome woultur t th 'precept o clos observance'6 — tru generosit an s onscatte flower a offering an d othe lik deeds thei min ful oaspirationthe meaning of thisI a simila way i orde t becom thi 'might victo king' whha appeare i thei mind comparabl t pur lapis-lazuli thvictors son develo thei 'min se o enlightenment'7 perfectlythei spiri bein fille wit grea joysummary; how these appearances are not entitiesJus a th reflectio o th for o th kin o god appear ith clea lapis-lazul ground s als doe th reflectio o th kin omight sages for appea i th clea groun whic i beings mindsFo beings th appearanc an disappearanc o thes reflectionoccu becaus o thei mind' eithe unpollute o pollute conditionA wit th manifestatio o Indra' for i th worlds thes buddhform shoul no b take a entitie 'existent o 'extinct'3B2. THE DIVINE DRUM- The Example of Buddha-Speechthe exampleThroug th powe o th gods forme virtue th dharm dru ith divin realms withou effort location menta for o conceptexhort al th uncarin god ove an ove agai wit it throb o'impermanence' 'suffering' 'no-sel an 'peace' Buddh Activit 12its meaningLik this all-pervadin buddhahoo i withou effor an s onye it buddha-speec permeate al beings withou exceptionteachin th nobl doctrin t thos wh ar karmicall ripeits significanceJus a th divin drum' thro sound i th dev realms througth powe o thei forme karma s als th sage' dharm speec i th worl du t worldl beings forme karma Jus a thdivin drum' sound withou effort source for o mind bringpeace s also withou effor an th others i peac procure bdharmaTh soun o th dru i th celestia citade i th caus whicbestow fearlessness t vanquis Asur armie when throug theidefilement, war occur I als end divin playfulnessA i th example tha arisin fro th formles dhyanas7 anothe meditations proclaims i th worlds th wa o th insurpassabl pat o peace i orde t totall defea sentien beingsdefilement an sufferingits superiorityUniversal joyousl beneficia an havin threefol miracles8, thsages melod i superio t th celestia cymbalsits miraculous activityTh might soun o th divin dru canno b hear b thos oeart ye thos being i th undergroun reache o samsar ca heath buddha' speechI th heavens ten o million o celestia cymbal resoun treinforc desire' fires Ye thos buddhas whos identit icompassion effec a singl melod t extinguis sufferings firetotally 13Th beautifu an pleasan musi o cymbal i th heaven onlcreate a increas i thei menta agitatio wherea th speec o thtathagatas whos natur i compassion turn th min towardsamadh an stimulate reflectionI brief i sai tha th caus o happiness fo thos i eac anever universe i heave o earth depend entirel upo tha vermelod o th buddhas speec whic i manifes all-pervasivel iever worldwho hears the subtle dharmaJus a thos wit n hearin canno experienc subtl soun aneve wit divin hearin no al sound ca b heard s als i thsubtl dharma th domai o ver fines jnana onl abl t hearb thos fe whos min i undefiled3B3. CLOUDS - The Example of the All-Pervading Compassionate Mindbrief outline of exampleTh rain season' cloud continuall an effortlessl downpouvas amount o wate ont th eart an ar th caus fo goo anbountifu crops Likewis cloud o compassion withou an conceptualising rai dow thei water o th victors nobl teachin ancaus th harvest whic ar th virtue o sentien beingsexpansion of exampleProvide tha th worl i engage i virtue' ways9, th windborn cloud wil caus a fal o rain Likewis compassion' wincause buddha-cloud t cascad thei rai o tru teaching tincreas th virtu i beingsTher ar presen i th world du t grea compassionat lovan knowledge th lor o al sages clouds Thes abid i a spacunblemishe b eithe tha whic change o th changeless10. Thehav a thei unspoil essenc samadh an dharani' waters whic ar ver caus fo th harves o virtu i th worlds 13 Th Changeles Natur331 Just as the disease need be diagnosed, its cause eliminated,a healthy, state achieved and the remedy implemented,so also should suffering, its causes, its cessationand the path be known, removed, attained and undertaken.332 Without effort and without leaving the Brahma-heaven,Brahma in any divine abode can manifest his presence.333 Similarly, without ever departing from dharmakaya, the great victoreffortlessly manifests his emanations in any sphere, to the mature.334 Without leaving his palace, Brahma manifests in the sensuous realm.Seeing him there makes its gods abandon seeking sense gratification.Similarly, the sugatas, while never departing from dharmakaya,are seen in every world-sphere by those who are ready.This vision is constantly causing them to relinquish impurity.335 Due to both the power of his own former prayersand the gods'1 virtue, Brahma appears effortlessly;the Spontaneous One's emanated form appears similarly.336 Descent, entry into the womb, going to his father's palace, enjoyment,solitary practice, subduing negativity, attainment of enlightenment,teaching the path to the citadel of peace — having demonstrated these,the mighty sage become invisible to those of insufficient maturity. Buddh Activit 1 3aJus a th diseas nee b diagnosed it caus eliminated ahealth stat achieve an th remed implemented s als shoulsuffering it causes it cessatio an th pat b known removedattaine an undertaken3B4. BRAHMA - the Example of Emanationoutline of exampleWithou effor an withou leavin th Brahma-heaven Brahmca manifes hi presenc i an o th divin realms Similarlywithou eve departin fro dharmakaya th grea victo effortlessl manifest hi emanation i an spher t thos wh arkarmicall matureexplanation of exampleWithou leavin hi palace Brahm manifest i th sensuourealm14. Seein hi ther make it god abando thei seekin osens gratification Similarly th sugatas whil neve departinfro dharmakaya ar see i ever world-spher b thos wh arready Thi visio i constantl causin the t relinquis impuritycause for being seen like thatDu t bot th powe o hi ow forme prayer an th godsvirtue Brahm appear effortlessl i thei worlds th spontaneouone' emanate for appear throug simila reasonsthe twelve deeds of the nirmanakayaDescen fro Tusita entr int th womb goin t hi father'palace enjoyment solitar practice subjugatio o negativity attainmen o enlightenment teachin th pat t th citade o peac —havin demonstrate these th might sag become invisibl t thos insufficien maturity15. Buddh Activit3B5. THE SUN - the Example of Jnana's Penetration13showing that jnana does and does not penetrateWhe th su blazes lotuse an lik flower open simultaneouslyth kumuta1 flower clos u completely Th su ha n thougho 'good o 'bad tha thos 'water-born flower eithe ope oclosed Lik thi als i th 'sun — th perfectly-realise oneits penetrative activityTh sun withou ideation b it ow light' radiatio simultaneousl make lotuse bloo an othe thing ripen Similarly withouideation th tathagat su pour fort hi ray o tru dharm ontthos 'lotuses wh ar being t b trainedhow jnana radiatesThroug th dharmakay an th for kayas th su whic ith all-knowin on rise i th firmamen o th essenc o enlightenmen t sen fort it sunbeam o jnan int sentien beingshow its penetration is variedDu t this th sugata-su appear simultaneousl i countlesreflection i al thos 'water-vessels tha ar th pure sentienbeing t b trainedthe gradual penetration o jnanContinually fro ami th sk o all-pervadin dharmadhatui a fashio accordin t wha the hav merited th su i thbuddha shine o hi mountain-lik studentsJus a th rise sun wit thousand o magnificen rays havinillumine th universe shed it ligh i tur o th highes summitsthe th mediu an the th plains17, likewis doe tha sun thvictoriou one confe hi ligh progressivel o th multitude obeings 14 Th Changeles Natur350 The echo's sound arises due to others' faculties of cognition.Concept-free, it is effortless and abides not without nor within.351 Likewise, tathagatas' speech arises due to others' cognitive facultiesand is concept-free, effortless and abides neither without nor within.352 Even though space is nothing whatsoever, non-manifest,not a mental object, without foundation, completely invisible,without form and not demonstrable,353 it is 'seen' as being 'up' or 'down' — but space is not like that.Likewise everything seen relating to buddha is not like him at all.354 Every thing which grows from the ground develops, becomes firm,and grow u through depending o the thought-free earth.355 Likewise every root of beings' virtue, without exception,increases through dependence on the thought-free buddha-ground.356 Since ordinary beings do not perceive action without effort,these nine examples are taught to annihilate students' doubts.357 These nine examples have been excellently, fully taughtin a sutra of name which explains their purpose.385 The wise, adorned with the great light of wisdomborn of such study will swiftly enter all buddha domains. Buddh Activit 113B7. AN ECHO - Example of Mystery of Buddha-SpeechTh echo' soun arise du t others cognitiv faculties19.Concept-free i i effortles an abide neithe withou no withiLikewise th tathagatas speec arise du t others cognitivfacultie an i concept-free effortles an abide neithe withou nowithin3B8. SPACE - Example of Mystery of Buddha-FormEve thoug spac i nothin whatsoever non-manifest no amenta object withou foundation completel invisible withoufor an no demonstrable i i 'seen a bein 'up o 'down bu i no lik that Likewis everythin see relate t th buddhi no necessaril trul lik him3B9. EARTH- Example of the Application of CompassionEverythin whic grow fro th groun develops become firman grow throug dependin o th thought-fre earth Likewisever roo o beings virtue withou exception increase througdependenc o th thought-fre buddha-ground3B. I. The Purpose and Significance of the Examplesa. Purpose and Analysis of Examplesa1. purpose and originSinc ordinar being d no perceiv actio withou effort thesnin example ar taugh t annihilat students doubts Thes ninexample hav bee excellently full taugh i a sutr o nam whicexplain thei purpose20.Th wise adorne wit th grea ligh o wisdo bor o such2study wil swiftl ente al buddh domains 14 Th Changeles Natur366 Similarly to Brahma, they manifest many an emanationwithout ever departing from their untainted domain.Like the sun, they radiate universally their jnana lightand like the wish-fulfilling gem, perfectly pure, their mind.367 Like an echo, devoid of any verbalisation is the victors' speech.Like space, all pervading, formless and permanent, their formand like the earth, the universal ground for the medicinal herbsthat are beings' virtues, is the state of buddhahood.368 One sees buddhas in this mind, comparable to pure lapis lazuli,through mind's purity - development of irreversible faith's faculty.369 Since this virtue appears and disappears,the forms of the buddhas also appear and disappear.However, like Indra, the great sage's dharmakayais beyond arising and destruction.370 Like him, in a way which is effortless,from this dharmakaya without birth or death,he engages in activity, such as manifestation,for as long as conditioned existence goes on.3 71 Here is a summarised meaning of the examples taught through an orderwhere dissimilarities are eliminated from the former to the latter. 14 Th Changeles Natur3 72 The buddha is like that reflection,but not the same — that doesn' have his melody.He is like the celestial drum,but not the same — it is not universally beneficial.373 He is like the vast cloud,but not the same — it removes not useless seeds.He is like Mahabrahma,but not the same — he does not engender lasting maturity.374 He is like the form of the sun,but not the same — it cannot vanquish darkness forever.He is like the wish-fulfilling gem,but not the same - its appearance is not that difficult to encounter.375 He is like an echo,but not the same — it arises through circumstance.He is like space,but not the same - that is not the basis for goodness.376 He is like the mandala of earth, being the supportive groundfor absolutely every single goodness in sentient life- mundane and supramundane, because the supramundane patharises on the basis of the buddha's enlightenment,as do the paths of virtuous acts, concentrative meditation,the limitless contemplations and the formless ones.This was the fourth chapter, on the tathagatas' activity, from theAnalysis of the Potential for the Rare and Sublime in this 'UltimateMahayana Treatise on the Changeless Continuity'. 15 Th Changeles Natur381 One who hears but one word of this and, having heard, has faith in itwill attain greater virtue than that of the meditative stabilityof others whose dhyana rids the three worlds of defilements' firesand brings achievement of the divine state of Brahma's paradise,even it if is practised as a means to supreme immutable enlightenment.382 Generosity brings affluence,right conduct leads to the higher states,meditative stability removes defilements,but prajna removes all defilements and the cognitive.Therefore this prajna is the most excellent thing;its cause is to study such as this.383 This presence, what it becomes, its qualities,and the accomplishment of the good —these four points are the domainof buddhas' perfect knowledge, as explained.384 Through faith in these, the fact of this presence,it being the power and with qualities endowed,the wise are quickly ripe for tathagata achievement.385 Through faith, one believes this inconceivable domain present,achievable by 'someone like me' and, once attained,to have such qualities and to have possession.386 Therefore is bodhicitta ever-present in them as the vesselfor the qualities of earnest aspiration, joyful endeavour,mindfulness, meditative stability, prajna and the others. 15 Th Changeles Natur387 As this is ever-present, the sons of the victors do not deviateand paramitas gathered by virtue are perfected to become immaculate.388 Virtue, the first five paramitas, is brought to perfectionby an absence of any triplistic thought concerning them.They are completely purified by the removal of their opposites.389 Virtue born of giving is generosity; of correct action, right conduct.Forbearance and meditative stability are both born of meditationand joyous perseverance is for all a companion.390 'Triplistic thoughts' are considered to be the cognitive obscuration;avaricious thoughts, and the like, as the defilement obscuration.391 Other than prajna, there is no means for removing these;therefore prajna is the best of all the paramitas.Its basis is such study; thus that study is supreme.392 Thus, on the basis of the trustworthy words of Lord Buddhaand that of reason, have I given this teachingin order to purify myself alone and further to nurtureintelligent beings — those having perfect faith and virtue. 15 Th Changeles Natur393 Just as, when aided by a lamp, lightning, a gem,the sun or the moon, those with eyes can see,so likewise, by relying on the great sage,who light of meanings, terms, dharma and dharani radiates,have I now properly expounded this.394 Whatever has significance, is well-connected with dharma,is a teaching which removes all the three worlds' defilementand shows peace's benefit: such is the sage of truth's teaching.What is contrary to this is something other.395 Whatever those of perfectly-undistracted mind have expounded,solely in accordance with the teachings of the victorious one,and which is conducive to the path for attaining liberation,should also be placed on the head — like the buddha's own speech.396 Since no one in this world has more dharma skill than the buddha,the omniscient one who properly knows all without exceptionas being the supreme suchness, which others know not,then whatever sutras were expounded by the great sage himselfshould not be adulterated; such would harm the true dharmathrough destruction of the way of the mighty victor.397 Those who, through defilement, are by their nature ignorant,revile the deeply-realised and despise their teachings;all that occurs due to opinionatedness. Therefore the mindshould never in the impure prison of fixed views be confined.Clean cloth may be dyed with colour; never cloth with oilstains. Conclusio 15ten key causesV7 Throug inferio understanding absenc o aspiratio t virtueindulgin i wron pride a natur veile b neglectin dharma 'mistakin th expedien meaning6 fo th absolut - thatnessgreed' thirst ideology' grip th influenc o trut despisersstayin awa fro thos holdin th teaching an lowe aspiratio— thu i th doctrin o 'thos wh defea th enemy abandonedHow Not to Lose the Profound TeachingsV8 Mor tha fire crue poisonou snakes murderer an lightningshoul th wis fea th los o thes profoun teachingsFire snakes enemie an thunderbolt onl brin lif t a en -the d no tak on t th s frightfu stat o th avic hell7.How Even the Worst Mistakes Are Rectified By ItV9 Eve on who throug repeate associatio wit sinfu friendsha ha harmfu intention toward th buddh o wh committh mos heineou act o killin father mothe o Arhao wh create division i th nobl sangh wil b quickl rio suc things8 upo sincer reflectio abou thi tru natur —ho coul ther b liberatio fo on whos min hate dharma3 Th DedicatioV10 Whateve virtu I obtai throug havin properl explainethes seve point — th jewels th perfectly-pur essenceimmaculat enlightenment it qualitie an buddha-activitythroug i ma being se th sag o boundles life9,h endowe wit limitles light havin see himonc thei stainles dharm eye ar openedma the the achiev suprem enlightenment Conclusio 16Analysis of These Last VersesO wha basi an fo whic reasons i whic way tha whic habee explaine an thos factor favourable thes hav bee taughb mean o fou stanza (VI-V4)Tw (V & V6 hav show th mean fo purifyin oneself the(V7 ha show th cause fo th los an tw stanza (V & V9 ara explanatio o th fruitI brief th twofol frui ha bee explaine i wha i sai i thlas (V10) t b bor i th surroundin mandal o th buddhas o th profoun trut an th attainmen oenlightenmentThi wa th fift chapter o th benefits fro th Analysi oth Potentia fo th Rar an Suprem i thi Ultimat MahayanTreatis o th Changeles Continuity Note 16NoteTranslator' Introductio1 parinirvana th en o th Buddha' physica manifestation wher h leavehi physica body Thi ma b interprete variousl accordin t differentraditions I th mahayana i i hel tha Lor Buddh alread achieve fulnon-abidin nirvan a th tim o hi enlightenment Thi passing-awa wat convinc hi student o ever composit thing' impermanenc an t helthe avoi th lazines tha woul develo i thei teache wer eternallavailable2 cittamatrin literall th 'jus mind school on o th mai stream omahayan philosoph othe tha madhyamaka3 bodhisattva se not 6 t Par One4/5 hinayan an mahayana se not 2 t Par One6 stupa monumen symboli o th buddha-mind ofte buil t enshrinrelic o huma remains7 mahamudra th mos profoun Buddhis teachings a embodie i thKagy traditio (se not 8 below) Thes teaching ca brin realisatio verrapidl an radically Thi ca b see clearl i th live o Tilopa NaropaMarpa Milarepa Gampop an th othe grea Kagy masters8 Kagyu literall 'transmissio o th (Buddha's teaching' Th Buddhistraditio stemmin fro th sambhogakay aspec o Buddh Sakyamun ith for o Buddh Vajradhara i whic insigh int th essenc o mind ial it aspects i maintainte throug a lineag o patriarchs Buddh Sakyamun himsel predicte tha thi traditio wa t continu unti th verdisappearanc o hi teaching fro thi planet Thi traditio wa carrie tTibe b Marp th Translato i th 1 lt centur an fro Tibe t Indian th Wes b Hi Holines th XVIt Gyalw Karmap i thi centuryNOTE T PAR ON1 Treatise Fo th meanin o thi ter an it relationshi wit th Buddha'teaching an commentarie upo these se Introduction Note 16The All-Seeing One, the Omniscient, the Great Sage an s on8 Recognitio o th presence al being hav buddha-natur bu mos othe d no recognis it Th deeply-realise se an understan thi naturan the onl nee t purif th incidenta impuritie whic vei i i ordet reac buddhahood9 Jnan Nature ther ar tw term whic ar probabl bes explainetogethe — jnan (Ye Shes an prajn (Shes Rab ) Sinc thi tex demandeprecision thes Sanskri term hav bee use a the hav n direcequivalent i th Englis languagePrajna i th reasoning deductiv aspec o intelligenc o understanding I ith facult 't examin al phenomen an differentiat betwee the bmean o logica argumen o reasoning' A i involve though an discrimination i i mainl inferential Thi prajn ca b o tw kinds Th firs— worldl prajn — i acquire throug th stud o th art an science etcTh secon — spritua prajn — is i th cas o th mahayana acquirethroug reflectio an meditatio o voidnes (sunyata) th inheren natur al phenomena U t th firs dee level th 'prajn whic understandvoidness i stil a intellectua understandin an no a direc realisatioinvolvin neithe though no conceptWhe th developmen o prajn ha bee perfecte an reache fruitioni become th actua prajna-paramit (althoug th nam o thi frui iapplie t th practic fo achievin it) A thi firs dee level th perfecteprajn fuse wit jnanaJnana i th innat aspec o intelligence intrinsicall par o th tru naturo th mind I i direc 'knowing withou knowe an known withou anconceptua referenc an withou th nee fo logica argumen anreasoning10 Peace absenc o al conceptua interference thought an ideas11 Full awakene an blossome / purifie an manifest th Tibeta worfo buddh — Sang. rGyas — ha tw parts showin th tw facet o buddhahood Sangs coul b define i tw ways eithe a 'perfectly-awakenefro th slee o ignorance o a 'perfectly-purified o al obscurationsrGyas mean fully-expande intelligenc embracin al th knowableTherefor Sang. rGyas represent perfec purit an perfec knowledge12 Realisatio o th fac tha th buddh natur i th tru natur o theimind13 Twofol Value whe buddhahoo i achieved i hold 'valu fo oneselan 'valu fo others' Valu fo onesel insofa a i th attainmen o thdharmakay - th 'perfec fulfilmen fo onesel a al th qualitie ar madmanifes i thei perfection Simultaneously ther i valu fo others a greabenefi fo others throug th tw for kaya whic emanat fro thdharmakaya14 Uncreate 'no mad u throug cause an conditions — a meanin whicapplie throughout15 Spontaneity non-conceptua i al i i an does16 Peace se not 1 Note 16Therefore eve the mus stil see refug i th buddha29 Rar an suprem (dKon mCHog i th Tibeta equivalen o th Sanskriwor 'Ratna — jewelNOTE T PAR TWIntroductio30 Th thre rar an suprem aris from... thi introduce th fou fina vajrpoints buddha-nature enlightenment buddha-qualitie an buddh activity31 Suchness th tru natur o th mind jus a i is als calle 'thatness'32 Thos wh perceiv th ultimate th buddhas th all-seein ones SeNot 2 above33 Th potential strictl speaking th potentia o buddhahoo i jus thbuddha-nature whic i bot th caus an basi fo th achievemen o ththre jewels Thi ter i als use i a broade sens whic include no onl caus bu als th essentia condition fo thi achievement thesessentia condition bein th thre fina vajr point — enlightenmentbuddha-qualitie an buddha-activity34 'Ordinar beings' ar thos wh d no hav a direc an definit understandin o voidnes i anyon u th 1s dee bodhisattv level The als referre t 'immatur beings' Th fou aspect o th potentiaar inconceivabl fo ordinar being becaus o th followin seeminparadoxes1 Ho ca th essenc o enlightenmen b bot pur an polluted2 Wha i ther t purif i enlightenmen i alread defilement-free3 Th qualitie ar inseparabl fro th buddha-nature ye wh ar themanifes i th buddh an no i beings4 Ho ca buddh activit b spontaneou an concept-fre whil havinth seemin objec o benefittin beingsChapte On — Th Buddh Natur1 Undifferentiated Ther ar n distinction whatsoeve withi th suchnessn 'good on fo th buddhas 'bad on fo being an s on2 Potentia name afte it fruit Jus a a popp see i so-calle becaus iwil produc a poppy give th righ conditions s als i th buddhapotentia name afte it fruit bein bot th caus an th groun frowhic wil aris buddhahood give th righ conditions Sinc th popp see al th laten natur o 'poppy' whic non othe does an sincthi wil manifes a a popp an nothin else the i merit th nam'poppy-seed an ca b trul sai t hol th essenc o poppyhood Note1619 Th 6 sens faculties (Tib dWang Po alon wit thei 6 sense-object -i particula referenc her t th entrance associate wit thes 1220 karma a Sanskri wor meanin actio an use t cove causality i itBuddhis sense i a globa way encompassin causes thei effect an theirelation21 Imprope mod o thinking th contrar o th fou transcendenta qualitie o th frui i clingin t purity happiness th ide o a self-entitan permanence22 Th entrances (Tib sKye mDHe Skt ayatana th 6 inne entrance arth 6 sens facultie an th 6 oute entrance ar th 6 sense-objects Thter literall mean t 'ente an expand sinc thes 1 aspect allo thcorrespondin consciousnesse t 'ente an expand — henc the ar likentrances23 Fir a th en o time universe arise remai fo a while the disintegrateFir i on o th mai factor i thei disintegration24 Th son o th victoriou ones Bodhisattvas25 Domai o th deeply-realised se Not 6 Par One26 Immatur beings ordinar beings Se Not 3 o th Introductio t ParTwo27 Evenly-immersed (Tib bsNYom 'Jug meditativ balanc whe th min ineithe agitate (involve wit thoughts no blank sinc th fine movement o th min ar stil present28 Meditativ stability (Tib bSam gTe Skt dhyana stat wher th min istabilise o a objec o meditation29 post-meditation applie t meditatio an mind-developmen betweeforma meditatio sessions30 Differenc betwee th bodhisattva an th buddhas eve thoug thqualitie fo benefittin other ar almos th sam fo a bodhisattv o th10t leve an th buddha th qualitie relate t thei ow fulfilmen arvastl different a th example poin out31 Untainte karma 'tainted mean tha th actions eve i virtuous bea thtain o belie i a 'self32 Th changeles nature th booktitl come fro thi passage Thi wachose b Khenche Trang Rinpoche33 Highes truth th trut perceive b th highest th buddhas3 Ultimately-tru nirvana nirvan mean 'transcendenc o suffering' Thica b accompanie b variou degree o positiv o altruisti qualitiesHere ther ar th highes qualitie inheren t th ultimat truth35 Generosity (Tib sByin Pa) skilfu conduc (Tib Thsul Khrims anforbearanc (Tib bZod Pa ar th firs thre o th si paramitas36 Prajna jnana se Not 9 o Par One37 Fou continents accordin t on aspec o Buddhis cosmology on giveworld-syste consist o fou grea 'continents an eigh 'sub-continents'Ou worl i on suc grea 'continent' Note 1747 Destructibl an multiple Twent view pertainin t th belie i a I;belief wher th fiv aggregates eithe separatel o i conjunction artake a 'mysel o 'mine' A lon a suc view ar harboured ther iconstan fea o sufferin - henc th name48 Vajra-lik samadhi se en o Not 4 above49 Dharmadhatu signifie th voidnes aspec o dharmakaya a oppose tth wisdom/clarit aspect Thi i a analytica divisio wit n counterpari reality a voidnes an wisdo ar inseparable50 Profoun an manifol aspec o th teaching th profound o deepaspec i th teachin o voidness th manifold o 'vast' aspec cover alth teaching relatin t th path an levels51 Essenc kaya i equivalen her t th dharmakaya52 Perfec expression se Chapte II poin 6 an Not 2 sam chapter53 Nirmanakaya th emanate form o th buddh apparen t 'ordinarbeings' Thes ar th suprem emanations suc a Buddh Sakyamunith skill-emanations wh endo humanit wit variou knowledge an thothe emanations whic ca b almos anythin necessar t hel anbeing54 Thi famou vers occur i man importan mahayan treatises I pointclearl t th plenitud o buddh nature55 Th ultimat teaching o th changeles continuity se Note 2 an 3 oPar One56 Bodhicitta (Tib Byan CHub Sems literall 'th min o enlightenment'I thi case i th relativ aspec o bodhicitta i th menta dispositioaime a enlightenmen fo th sak o beings which i practica terms ith resolutio t reac buddhahoo i orde t fre being fro thsuffering o samsara alon wit th practic fo makin thi possible Thibodhisattva-mentalit i th ver foundatio o th mahayana Th Tibetawor fo bodhisattv (Byang CHub Sems dPa' mean someon wh ha th t striv fo enlightenmen fo th sak o al beings57 Th untrue t thin tha th incidenta defilement ar par o th trunatureth truth th buddha-natur (wit it inheren qualities i presen i albeings58 5 unwholesom aspects — th fiv mistakes suc a faintheartednes etca th beginnin o poin DChapte Tw — Enlightenmen1 Luci clarity (Tib 'od gSal a ter easil misinterpreted I Tibeta 'omean ligh an gSa mean clarity 'Od gSa i no howeve 'clea lightexcep i som ver specia yog contexts I thi wor an i th mahamudr scriptures i mean 'clea a whe ligh shines i luci clarity Irefer t th wisdo o awakene min whic i completely vividl an Note 1722 Th suprem yog i th Buddha 'Constantl abidin i meditation meanthat i al h does th Buddha' min i alway i a stat o perfecmeditatio (fre o al ide o 'meditation an 'post-meditation')23 Immaculat space ultimat spac an untainte spac ar al synonym fodharmadhat — th spac o th tru natur o all24 Unfathomabl etc. refer t th knowledg aspec o buddhahoodFre fro al th evil etc. refer t th aspec o perfec purity25 Th for kaya neve depar fro th dharmakay yet ar alway presentvisibl i th world jus a th su an moo ca sho thei ligh i thworl becaus the alway abid i th sky26 Indivisible fro dharmadhatu27 Extrem notions se Not 2 above28 Suprem yogis th buddhas wh alway res i th inseparabl unio oskilfu mean an prajna29 For o perfec avail (Tib Longs sPyod rDZogs Pa'i sK Skt sambhogakaya Buddhahoo i th completio o al qualities Th sambhogakay ith subtle forma expressio o al thes qualities, a visibl illustratio omahayan dharma It nam literall mean 'perfec avail' Wha i madavailabl i mahayan dharm "throug manifestatio o it aspect t discipleb mean o physica attributes symbol an signs" Bodhisattva o th deelevel perceiv th sambhogakay forms suc a Chenrezi30 Th hear o enlightenment th nam o th place Bod Gaya wher thBuddh wen t manifes enlightenment31 a world endure unti th en o samsari existence Thi i th permanenc o th nirmanakaya Thes deed ar know a th 'twelv deed oth Buddha' whic ar show b al 'Supreme nirmanakayas32 'impermanence' 'suffering' 'no-sel an 'peace —thes ar th fou sealo a authenti Buddhis teaching Se als th exampl o th divin drui th buddha-activit chapter33 Se Chapte One Not 4034 Whit Lotu Sutra th saddharmapundarikasutr35 Skilfu mean an prajn mus b i unio fo th bodhisattvt reac buddhahood Thi i a mos importan poin i th mahayan — thsuprem yan (Se Not 2 o Par One) Wit onl skilfu mean (compassion) ther i wa t beyon samsara Wit onl prajn (understandin o voidness); on fall int th bia o seekin liberatio fo oneselalone Onl whe th tw ar combine — lik th wing o a bir o th eyeo a travelle — ca th goa b reached36 Immature thos wh hav no ye attaine th bodhisattv levels37 Dharmakaya i thi sectio svabhavikakay an dharmakay hav beetake a th same38 Th Arhants peace th incomplet nirvan whic i th Arhant' cessation39 Th spontaneously-presen stand fo enlightenment Th las poin o thchapte i inconceivability Note 17Chapte Fou — Buddh Activit1 Yanas se Not 2 t Par One2 Spontaneous t understoo her a 'withou externa cause.. prompteb n motive (Oxfor Diet ) withou an conceptua support Se alsNot 1 Chapte III3 Tw accumulations se Not 4 t Chapte I4 Equalit o themselve an others becaus th buddh natur i equallpresen i all5 N shift althoug th buddh i see i man differen ways th nirmanaka"y neve depart fro th dharmakaya6 8 precept o clos observance (Tib bsNYen gNas Skt upavasa precepttake b la fo a 24-hou period 1 no t kill 2 no t steal3 no t lie 4 n sexua contac 5 n intoxicants 6 no t ea aftemi day 7 no t wea ornament an perfumes no t si o a highcostl sea an 8 no t sing danc o mak musi (n entertainmeni general) Thes ar commo t al level o Buddhism7 Se Chapte On Not 56 'tha arisin fro th formles meditation etci th buddha wh ha complete th pat o meditation8 Three-fol miraculou powers thos o body speec an mind9 Ancien belie i tha rai i du t th practic o virtu — otherwis mesuffe fro drough and consequently famine10 Th unblemishe spac i th dharmadhat an chang an changeles arrespectivel samsar an th Arhants peace11 Fin an larg drops th subtl aspect o dharm (voidness an th vastextensiv aspec (th levels paths practic o virtu etc ) respectively12 Fiv sort o sentien beings 1 god an jealous semi-gods 2 men3 animals 4 cravin spirit an 5 hell-beings13 A referenc t th fou sublim truth (se Note 5- o Chapte III) Thtrut o th pat i take t th understandin o th non-existenco a 'self-entity'14 Se Not 4 t Chapte I15 Become invisibl fo thos o insufficien maturity th passin awa intnirvan - th twelft o th Buddha' deeds1 Kumuta a variet o water-lil whic open it petal a night17 Plains th tex actuall say 'lowes hills'18 Mystery th 'secret o buddha' body speec an min i simpl theiextreme subtlet an inconceivability makin the no somethin ordinarpeopl ca gras sinc the d no fal withi th rang o thei formeexperience1 Cognitiv faculties th qualit o a reflecte sound a echo an th tima whic i i hear wil depen upo th locatio an facultie o th hearereve thoug i sound t tha perso a the ar hearin a definit sounoutsid themselve tha i happenin jus then