..续本文上一页ly to our mahamudra practice.

　　 Chapter four begins with the teaching in which the principal state of samadhi is taught. The bodhisattva Youthful Moonlight asked the Buddha, "What is samadhi

　　" And the Buddha gives a clear definition of what it is. Most teachings of the sutras are given in a way which can be understood through reasoning and deduction. Just like the mahamudra system, what is being taught is to realize the definite state of mind. The primary difference between the sutra approach and the approach of the vajrayana is that in the sutra approach, we take inferential reasoning as our path and in the vajrayana approach, we take direct experience as our path.

　　 When looking inwardly what is this consciousness of the mind

　　 When we do this we are unable to find anything. The mind is nothing other than this emptiness. We”re working directly with our own mind, which is obviously, utterly empty, we have no need for any kind of analysis whatsoever because it is very easy to directly experience our own mind”s inherent emptiness. In this sutra there are some words to describe this emptiness.

　　 Next the wisdom or the Buddha Nature is taught. The basic nature of our mind is ever present and there are nine different examples use to describe this. One example which is used is the lump of gold located under the dwelling of a poor person. The person doesn”t know its there and they continue to suffer until some other person points out to him that the gold is located below the house. What the Lord Buddha is teaching is that all beings have this basic nature and we don”t recognize it until someone teaches this nature to us. The Buddha Nature is our basic state, which is covered with the obscurations, such as attachment and desire.

　　 When the mind does possess true existence, the disturbing emotions seem to be non-existing or insubstantial. Look into the desire and it becomes naturally liberated, by doing this, the dullness is also cleared away.

　　 When our state of mind is extroverted we are within one of the three states of ignorance. When within samadhi, the ignorance is cleared and this sutra is describing this. Within the state of samadhi you are not using intellectual mind, you are using the natural state to dispel the confusion. These are some of the qualities that the Buddha is describing when in samadhi.

　　 Then the Buddha gave the advice, "I have now fully explained to you this principal state of excellence, samadhi. You should not just leave it here as heard and understood, this needs to be cultivated.

　　 Rinpoche then talks about what Marpa taught Milarepa, "Buddhahood is in your hands, its up to you whether you practice or not." This concludes the teaching on chapter four.

　　 The next section explains the meaning of samadhi in this sutra to be the same as the samadhi within the mahamudra system. The only difference is in how the instructions are given.

　　 The fifth chapter is a story told by the Buddha, in one of his former lives, when he was a world ruler named Great Strength. He met with the Buddha called Melodious Splendor. He was able to gain a strong amount of faith and devotion for him, by making vast offerings. The Buddha, Melodious Splendor, gave teachings and from those teachings the Buddha understood the state of samadhi.

　　 The main principal of this chapter is to engage in strong motivation, this is achieved in the Kagyu system by the performing the four preliminary practices. By taking refuge, we are assured of taking the proper path. Within this first preliminary is the bodhisattva vow. From our habitual lifetimes we have only been involved with benefit to oneself. We need to change this motivation and direct it to all beings. In order to do this we need to direct …

《King of Samadhi Sutra》全文未完，请进入下页继续阅读…