..续本文上一页nce we are not able to see it. The example of gold was presented earlier, i.e., although gold may be buried under the earth for thousands of years, it never undergoes a change but always remains pure. The only reason why the gold is not seen is because the earth covers it. Likewise, although the Buddha nature is always present, it never undergoes a change and always remains untouched. The only reason why the true nature is not seen is because it is obscured by the thoughts arising from ignorant conceptualisation, which is the nature of samsara.

　　“The End”

　　Therefore, there is samsara.

　　If they (incorrect conceptualisations) are dispelled, there is nirvana,

　　Which is termed “the end.”

　　Rangjung Dorje tells us that samsara ends in the sixth definition of the Buddha nature. When conceptualisations arising out of samsara have been dispelled, then samsara ends. In The Jewel Ornament of Liberation, Je Gampopoa wrote that the Buddha nature is all-pervasive. He compared it with oil concealed in a sesame seed, with butter in milk, with silver in silver-ore. Although present, one only wins the oil by grinding the sesame seed; one only gets butter by churning milk, silver by melting ore. In the same way, wisdom and compassion only emerge when incorrect conceptualisations have been dispelled.

　　As long as living beings remain ignorant of their true nature, understanding and wisdom are constrained. When samsaric involvement is eliminated, then the Buddha nature is directly seen and limitless wisdom and compassion emerge and manifest radiantly. This wisdom is not mixed or tainted with pride, anger, and the other kleshas. The nature of knowledge and wisdom is love and great compassion for all living beings. Restricted love and compassion is compared to a mother who has no arms to save her child from drowning in the torrents of a river that has swept it away. The mother would be helpless without the arms of wisdom, the child lost. The incomparable love and compassion of a wondrous Buddha are not like that. A Buddha has abilities and strength. When the Buddha nature is directly seen and realized, then there is unrestricted, limitless wisdom, compassion, and strength - the end of samsara.

　　6. How Does Samsara Arise

　　Before dealing with the invaluable qualities of the Buddha nature presented in The Tathagatagarbha, it will be necessary to continue with the text in the sequence of its presentation. The first chapters are entitled, Homages in the Traditional Texts, Why Shastras Were Written & Nine Categories of Shastras, When Did Samsara Begin

　　 When Will It End

　　 and What Are the Descriptions of the Buddha Nature

　　 The Third Karmapa continued the teaching by explaining how samsara arises. He pided this chapter into three sections: How samsara arises through incorrect thoughts, how the root of delusion arises through attachment and aversion, and the remedy.

　　How samsara arises through incorrect thoughts

　　„Beginning“ and „end“ are dependent upon conceptualisation,

　　Mental events that are like winds,

　　That cause karma and kleshas to arise.

　　The (karma and kleshas) manifest the skandhas, dhatus,

　　Ayatanas and all the phenomena of dualistic appearances.

　　Although there is no beginning or end to samsara, there appear to be a beginning and an end. One is separated from the truth when one thinks that there is a beginning and an end; these delusory thoughts give rise to the ground or latencies of ignorance. It is ignorance that stimulates and gives rise to reactions, which are like airs or winds that are very subtle. It is due to the ground of ignorance that there is the subtle appearance of illusion concerning everything that arises, out of which the kleshas emerge. Klesha means “pain, affliction and distress.” The Buddhist Sanskrit a…

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