..續本文上一頁on with the body. When born, every living being has nadis, “channels.” The Tibetan term for channels is tsa. The Sanskrit word nadi comes from nada, “a hollow stalk.” It can mean any pipe or tube as well as the veins and arteries of the body. Here it specifically refers to immaterial channels within the body, which are the pathways of the vayus, “the subtle winds.” Vayu is the Sanskrit name of one of the four basic elements, “air,” as well as for the external winds. It is also the name of the god of the winds in Indian mythology. This same word, however, means in both Hinduism and Buddhism “the breath and the vital airs” within the body that are responsible for primary physical functions. Here these airs are seen as the vibrations that move the mind and therefore are interrelated with the mind and the path to enlightenment. The Tibetan term for vayu is rlung, which can also mean “air, wind, breath and the vital airs.” It is because of the vayus that the bindus, “the subtle essences, drops, quintessences,” circulate through the body, which result through the presence or absence of sensations as well as the presence or absence of physical organs and forms. The Tibetan term for bindu is thig-le. The Sanskrit can mean “globule, dot, spot.” In this context, the word refers to various immaterial quintessential concentrations of vitality or energy within the body. When impure, the nadis, vayus, and bindus manifest as ordinary forms. When purified, they manifest the pure rupakayas. Rangjung Dorje summarized this for us in that he wrote,

　　Therefore, the purified nadis,

　　Vayus and bindus are the pure form kayas.

　　The unpurified are the impure form kayas.

　　10. Teaching through Example

　　For example, the qualities of an encrusted

　　Beryl are not evident.

　　When it is cleaned with yak-hair cloth and salty water,

　　And cleaned with vinegar and woollen cloth,

　　And cleaned with pure water and Benares cotton,

　　Purified, it becomes the jewel that fulfils all needs and desires.

　　The Third Karmapa presented the example of a beryl gem that is hidden under the ground and covered by layers and layers of mud and dirt to exemplify why the Buddha nature is not seen. One needs to dig deeply to unearth it and then one must first remove the coarse layer that encrusts the rare gem by washing it with salt water and by scrubbing it with a very rough cloth. The text reads, yak-hair cloth, which is an adaptation of an Indian simile. Once the coarse layer of dirt has been removed, one needs to wash it in vinegar and rub it gently with a felt cloth. Finally, one needs to wash it in clean water and polish it with soft cotton so that it reveals its true brilliance. The precious gem can only be completely clean and sparkle visibly after having undergone the entire cleansing process.

　　The meaning of the example

　　In the same way, for the purpose of clearing away

　　The three incrustations of kleshas, knowledge, and meditation

　　From the aquamarine of the mind,

　　There is their total cessation through the paths of accumulation and juncture,

　　The seven impure bhumis and the three pure bhumis.

　　Through example, Rangjung Dorje demonstrated what it is like to be an ordinary being working towards achieving values of unfailing worth, which is Buddhahood. He chose the beryl to exemplify the true nature of the mind, the marvellous Buddha nature, which is obscured by the three incidental stains that conceal it.

　　There is some controversy on the meaning of the word beryl. In its Tibetan use, it clearly refers to beryl, as evidenced by Tibetan medical texts. When not qualified by another colour, the beryl is assumed to be blue. A blue-green beryl is known in English as an aquamarine, while the green form is an emerald, which has its own distinct Sanskrit and Tibetan name. Lapis lazuli…

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