..續本文上一頁one,” “a victor,” i.e., one is victorious over anything that harms and one is a victor over any source of negativity and pain. It is the ordinary mind that can remove imperfections and that can develop positive qualities. Many other names are synonymous with the Mahamudra connotation “ordinary mind.” Dharmakaya refers to the experience of great bliss when suffering has been overcome and prajnaparamita when confusion has been transcended. Although there are many names, they all define the Buddha nature.

　　Lord Buddha described the true nature of the mind by using many other terms, for example, ultimate wisdom. Although there are many names that describe the Buddha nature, it is ineffable. But when speaking about it, nobody can say that it exists or that it does not exist since it cannot be identified or designated in words. How can this be

　　 It is beyond thought, beyond conceptualisations, and can only be experienced directly through meditation.

　　The ordinary mind of an enlightened being and of a noble Bodhisattva on a high level of realisation does not improve or alter the Buddha nature in any way. The ordinary mind of a living being in samsara does not degrade, contaminate, or pollute it in any way. The Buddha nature is changeless.

　　The five negative consequences that arise from having erroneous thoughts

　　There is a reason why the Third Karmapa wrote about the Buddha nature and why Jamgon Kongtrul Lodro Thaye the Great elucidated the shastra that discusses what had formerly only been introduced. These teachings help eliminate the five negative consequences that arise from having erroneous ideas. What are they

　　(1) Despondency, the first fault that can arise from having wrong thoughts about the Buddha nature, means losing hope. One may feel that one cannot eliminate the many shortcomings one has and does not believe that one can develop noble qualities of being. The teachings on the Buddha nature dispel despondency by showing that one truly has the strength to work on reducing and eliminating any weaknesses or misgivings and that one has the ability to work on developing and increasing values inherent within.

　　(2) Hurting beings less fortunate than oneself is the second fault that can arise from having erroneous thoughts about the true. If one denies that others have the Buddha nature, one might even think that there is nothing wrong with hurting those one considers low or inferior. In some countries there is the caste-system and those born into what is considered a lower caste are treated badly or are not even offered a chance to participate in a society that deems itself fair and just. Some people are more learned than others and can mistakenly believe they will achieve more than those who are less learned. In some countries men are considered superior to women and even deprive them of humanitarian rights. The teachings on the Buddha nature tell us that all living beings have the Buddha nature and that nobody is privileged, i.e., it is not the case that some have the true nature and others do not.

　　(3) Holding on to what is not true is the third fault that can arise from having erroneous ideas about the true. Thinking that only the elite or rich are endowed with the Tathagatagarbha and ignoring that everyone has it means fostering what is not true.

　　(4) Denying the Buddha nature is the fourth erroneous thought. It believes that the Buddha nature does not even exist, that goodness is a myth. These teachings are presented to dissever such pessimistic notions and negative ideas.

　　(5) Having pride of possessing a few qualities is the fifth wrong assumption. Someone may be proud of having developed a few qualities and then looks down on others as less advanced. However, if one knows that all living beings have the Buddha na…

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