..續本文上一頁mind as though they have a solid reality, i.e., they seem to exist inherently and of their own accord. The mind itself that cognises is lucid and clear, while, at the same time, it is constantly overwhelmed by appearances and experiences. The mental consciousness misjudges perceptions by constructing thoughts that are based upon karmic latencies and not upon what is real, and, as a result, all conditioned existents that are apprehended are mistakenly pided into an apprehending mind in opposition to apprehended objects.

　　While the mind is impure, i.e., while the mind is obscured by karmic latencies and fixations, outer appearances seem to manifest three aspects: (1) one”s environment, (2) objects, and (3) one”s own body. Environment refers to the country and surroundings in which one is born due to previous causes and conditions. So the quality of one”s environment depends upon the actions performed in previous lives. For instance, if one engaged in negative actions, the country and surroundings one experiences will be unpleasant and maybe even frightening. If one engaged in positive actions, the country and surroundings one experiences will be pleasant and beautiful. So, the surroundings one experiences depend upon previous actions. Apprehending impurely means one thinks appearances are pided into a self and others, and this split engenders negative feelings when it comes to relationships between oneself and the world of appearances.

　　Impure perception concerns the objects that can be perceived by any of the five sensory faculties that beings are born with, i.e., living beings can perceive forms, sounds, smells, tastes, and tangible objects through their respective sensory organ. Usually a human being is born with five sensory organs and with the ability to think and speak. In dependence upon karma, one or some sensory faculties can dysfunction, e.g., some people are born blind or handicapped, and therefore they see, hear, smell, taste, and feel differently than others.

　　So, as long as one clings to ephemeral experiences - outer environment, objects perceived by the senses, and one”s body - everything is experienced impurely, and disturbing emotions arise as a result. While the mind is deluded, one”s body does cause one to experience suffering and pain, objects become a source of suffering due to fluctuating and unsatisfactory interpretations about self and others, and one”s environment seems pided into “mine,” and “yours,” and “theirs.”

　　Visualization practices are carried out so that the impure aspects of one”s apprehending mind are transformed into pure perception and cognition. When practice is perfected, then the environment, the objects perceived by the five senses, as well as one”s body will have become pure, and then all appearances naturally manifest as the radiant mandala. Perception of an impure surrounding, impure objects, and an impure physical body will be transformed into an experience of radiant purity through mandala and yidam meditation practices. The outer ring of fire, the circle with vajras, and the eight charnel grounds correspond with the environment, i.e., transformation brings forth a pure place. The palace of the yidams, which I will speak about now, corresponds with the objects that appear to the five senses. Inner transformation of the faculties that apprehend engenders the pure palace within.

　　The Palace of the Buddha Within - The Abode of the Yidams

　　As long as one”s sensory perceptions are impure, objects will be seen as attractive, repelling, or they leave one indifferent. When the five senses are purified, all objects that appear to the mind become the very manifestation of the five types of jnana. This is why any beautiful objects depicted and shown within the pure mandala do not bring on …

《Mandala》全文未完，請進入下頁繼續閱讀…