..續本文上一頁great compassion (for beings)

　　The sambhoga(kaya), etc., appears to them.

　　This is stated in order to refute those who say

　　That the attainment of Buddhahood is the same as the Hinayana (attainment).

　　Wisdom is the three permanences:

　　Permanence of nature is the dharmakaya;

　　Permanence of continuity is the sambhogakaya;

　　Uninterruptedness is the nirmanakaya.

　　There are three impermanences:

　　Mentally fabricated emptiness is impermanent;

　　The mind of moving thoughts is impermanent;

　　The composite six consciousnesses are impermanent.

　　However, the three permanences are present.

　　The three impermanences are stains.

　　The three permanences are wisdom.

　　This is not the same as the Tirthika “self,”

　　Because that is a mental fabrication and (Buddha nature) is not.

　　This is not the same as the nirvana of the Shravakas and Pratyekabuddhas

　　Because (in that) all the qualities of the form kayas are not manifested.

　　This is not the same as the body of an (ordinary) being

　　Because it is not created due to the defilements.

　　It will not change back to the previous state

　　Because it has manifested exactly as it is.

　　 There will never (again) be the appearance of the stains

　　 Because there is freedom from differentiating conceptualisation.

　　Therefore, the mind, this Buddha,

　　Is present now, but is not known.

　　(From the “Sutralankara”):

　　 “When there is realization, at that time,

　　 Just as when the heat of metal ceases,

　　 And conjunctivitis in the eyes cease,

　　 Because Buddhahood (has occurred), one cannot say that

　　 Mind and wisdom either exist or do not exist.”

　　(From the “Mahayanavimshika”):

　　 “Because in the pristine meaning there is no birth,

　　 There is also no liberation there.

　　 Buddhahood is like space.

　　 It has the same qualities as beings.

　　 As “this side” and “the opposite side” are birthless,

　　 The composites are truly empty.

　　 This is the experience of omniscient wisdom.”

　　(From the “Uttaratantra”)

　　 “It is subtle, so it is not the object of learning.

　　 It is ultimate, so it is not the object of contemplation.

　　 The dharmata is profound, so it is not the object of

　　 Mundane meditation, and so on.”

　　This experience of wisdom that knows itself,

　　This ultimate arises through trust in self-origination.

　　Oh! Because they do not understand this,

　　The children wander in the ocean of samsara!

　　Through the power of great Shakyamuni,

　　Of Manjushri, Maitreya, and Avalokiteshvara,

　　This was written by Rangjung Dorje.

　　May all beings have unmistaken knowledge

　　And full attainment of the Buddha nature!

　　This completes the definitive presentation of the Buddha nature,

　　which is the essence of the vajrayana.

　　SHUBHAM! (Auspiciousness!)

　　Introduction

　　In a prophecy, Naropa told Marpa that in his Lineage the pupils would be greater than their teachers. The First Karmapa was Dusum Khyenpa and the Second Karmapa was Karma Pakshi, who had greater power and more miraculous abilities than the First. Basically, both the First and Second Karmapas were in essence the same, but it appeared as though Karma Pakshi was more magnificent. In the same way, the Third Karmapa, Rangjung Dorje, had even greater qualities of learning and miraculous abilities. There are seventeen Karmapas and among them Rangjung Dorje was the greatest scholar. In fact, two Karmapas showed immense learning, experience, and realization; they were Rangjung Dorje, the Third Karmapa, and Mikyo Dorje, the Eighth Karmapa. Mikyo Dorje demonstrate…

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