..續本文上一頁actice, there is no transformation of their mental continuum at all. Thus, even with vast knowledge, they are still helpless when facing death. From this, we can see that when studying Buddhism, it is essential that we put it into practice.

　　In Tibetan Buddhism, theory and practice support each other completely. Nowadays, many people like Tibetan Buddhism very much. This is not because they follow it blindly without reason. It is because of its completeness, having theoretical descriptions at the beginning and a complete practical method that follows, as well as the help of a sadhana that they follow. This is called “listening, contemplating, and meditating”—a package in which you get everything. Otherwise, if you have understanding at an intellectual level only, but lack actual practice, this is not helpful to yourself, let alone to society and the public. When we study Buddhism, we must do our research and investigations at a theoretical level, and, at the same time, put them into practice. This is crucial.

　　Question: Can you talk about the relationship between Sutrayana and Vajrayana meditation, and practice from the viewpoint of the dharmakaya, sambhogakaya, and nirmanakaya

　　Answer: When we compare the three bodies of the dharmakaya, sambhogakaya, and nirmanakaya in the Sutrayana and Vajrayana, there are no significant differences between them. The Sutrayana”s Ornament of Clear Realization mentions the noble qualities of the three bodies of the dharmakaya, sambhogakaya, and nirmanakaya. To use an analogy to express it, the dharmakaya is the nature of all phenomena, such as empty space; the sambhogakaya it is like the sun and the moon arising from empty space; the nirmanakaya is like the light emitted by the sun and moon. In this world, the appearance of Guru Shakyamuni Buddha is the nirmanakaya: he is like the light emitted from the sun and the moon, which has a relationship with the boundless empty space, and also the sun and the moon. This is how some scriptures and texts describe the meditation on the three bodies.

　　From the Vajrayana point of view, the nature of mind is emptiness. This is called the dharmakaya. Inseparable from emptiness, the clear and luminous aspect is called the sambhogakaya. Appearances and emptiness are inseparable, inpisible oneness, and pervade all sentient beings. This aspect is called the nirmanakaya. Therefore, the three bodies of the dharmakaya, sambhogakaya, and nirmanakaya are not things that exist independently on their own. They are actually one inpisible body with three different aspects, which are emptiness (dharmakaya), by nature clear and luminous (sambhogakaya), and the various appearances that Buddha manifests in the three realms of existence to help sentient beings (nirmanakaya).

　　So, from the above explanations, we can see that both the Sutrayana and Vajrayana express the same thing; the three bodies are inseparable and not something that exist independently on their own. However, there is a difference when we speak of it from the Vajrayana, as it is expressed as a pithy instruction for realizing the nature of the three bodies. This is quite a subtle and profound state.

　　Question: I have heard that the Zen lineage only practices the dharmakaya aspect, but Vajrayana practices the three bodies of the dharmakaya, sambhogakaya, and nirmanakaya. What is your view on this

　　Answer: This argument may not have any basis, because the three bodies of the dharmakaya, sambhogakaya, and nirmanakaya are inseparable. Once you are enlightened, all of them will be attained simultaneously. Zen”s nature of “luminous clarity of mind” is exactly what we call the dharmakaya, which is the dharmadhatu of all phenomena. The different manifestations of the dharmadhatu, which are benefit for yourself and bene…

《Question and Answer Session at Peking University Academy of Religious Study》全文未完，請進入下頁繼續閱讀…