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　　Because Buddhahood (has occurred) one cannot say that

　　Mind and wisdom either exist or do not exist.”

　　In the Mahamudra Tradition, realization is attained through both the blessings of the Guru and through practice on the side of the pupil. An authentic master bestows his blessings and a dedicated pupil experiences deepest devotion in response – both instances determine manifestation of the true nature of the mind, the Buddha within. In the Sutra Tradition, realization is attained by listening, contemplating, and meditating the wonderful teachings that Lord Buddha generously shared.

　　When realization of the Buddha nature is fulfilled, then the mind poisons and delusions that concealed it for all too long cease, never to arise again. Rangjung Dorje compared this state of realization with molten metal that has cooled and become stable and firm. He also compared realization with being cured from an illness or disease. In the same way, at the time of Buddhahood there is freedom from delusions and mind poisons, those obstructions that are incidental to the true nature embedded within.

　　Once imperfections have been removed, they no longer exist for a Buddha, and it would be wrong to say that they do. Once the resplendent qualities have unfolded in a Buddha, it would be wrong to say that such extraordinary qualities do not exist. Ultimate goodness exists even while confusion deceives. Once imperfections have been removed, wisdom shines brightly, freely, and openly.

　　The words exist and do not exist in this verse point to the Tibetan term for “Buddha,” which is Sanggyae. In the section on homages, Rangjung Dorje showed us that sang means “purified” and gyae means “developed” or”increased.” The description in this verse, (…) do not exist, refers to delusions and mind poisons that have been cleansed and eradicated; they do not exist for a Buddha, who is sang, purified of stains. The description, (…) exist, points to the thirty-two qualities of maturation that have unfolded and therefore a Buddha”s qualities are gyae, vast and radiantly present.

　　A quotation 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.”

　　In The Mahayanavimshika, “The Twenty Lines of the Mahayana,” Venerable Nagarjuna tells us that all delusions, stains, and obscurations have no real existence and never did. He taught that if one thinks that there is liberation when the stains have been removed, it would imply that the stains actually exist. Nagarjuna also taught that if one thinks that the incidental stains do not exist, then there is no real liberation either. This is the reason why the Third Karmapa stated that the nature and qualities of Buddhahood and the nature and qualities of ordinary beings are both like space. A Buddha as well as ordinary beings does not have an inherent, real nature, therefore Buddhahood is complete purity and ordinary existence is complete purity, too.

　　Rangjung Dorje spoke of (…) “this side”, which refers to samsara. Even though samsara is a state of delusion, the defilements have no real nature, just like a rope that is wrongly thought to be a snake coiled in a dark corner of a room. There is delusion in samsara, but it has no real nature. The Buddha nature is present, and when the defilements that conceal it have been removed, then there is liberation. And (…) “the opposite side” in the same line refers to nirvana. Even though nirvana is a state of liberation, it has no real nature either. Nagarjuna was quite precise when he continued,

　　“The composites are …

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