..续本文上一页gs are subject to causality and are not free at all, rather they are dependent upon the three rounds, that a perceiver perceives a perception, which automatically arise through ignorance that brings on the kleshas and their karmic percipitations. It is due to these three factors - ignorance, kleshas, and karma – that living beings cling to appearances as true existents, also called “imputation of thoughts.”
One needs to know how things really are in order to appreciate the precious jewel one already and always possesses, even while it is tucked away. We need the teachings Lord Buddha imparted and the noble Third Karmapa generously shared with us:
Oh! Understanding these qualities of the dharmakaya
To be true, is the knowledge of truth,
But in their present state, beings with meagre ability
Reject the knowledge of truth and fabricate untruth,
Which is adopted by the agitation that follows it.
The method by which the Buddha nature can be seen
Through knowing (the Buddha nature) as it is,
One obtains its powers.
There is nothing whatever to be removed.
There isn”t the slightest thing that needs to be added.
The truth is truly seen.
If the truth is seen, there is complete liberation.
The “element” is devoid of the incidental impurities,
Which have the characteristic of being separate.
It is not devoid of the unsurpassable qualities,
Which have the characteristic of inseparability.
While abiding in a state of meditation, nothing needs to be eliminated, nothing needs to be added or won. The Buddha nature and the own mind are identical, so there is nothing missing, nothing new needs to be created, nothing old needs to be rejected or taken away. For example, even though gold may be covered with stains, it always remains pure. The Buddha nature can also be compared with water. Being polluted, the clarity of water is hazy, while the water itself remains pure. In the same vein, the Buddha nature is momentarily obscured and therefore not manifest because of the kleshas and all they entail, but it always remains immaculate, precious, and real.
There is nothing whatever to be removed.
There isn”t the slightest thing that needs to be added.
The truth is truly seen.
Nothing needs to be added or obtained, nothing needs to be eliminated or discarded in order to reveal what is innately present. All meaningful qualities, that Rangjung Dorje generously summarized and presented in this most encouraging treatise, abide within the Buddha nature that always and already is the ground of each and everyone. One only needs to look at one”s own inmost being to realize that it is present as one”s own true nature. For example, when one analyses the eight types of consciousness, one discovers that the mind can be distinguished and described in relation to someone perceiving experiences and appearances, which are merely incidental stains that obscure the true. The Buddha nature cannot be fragmented or turned upside down to accommodate an idea, since
The “element” is devoid of the incidental impurities,
Which have the characteristic of being separate.
The pure nature of all living beings will continuously endure, abide, and remain. It is
(…) not devoid of the unsurpassable qualities,
Which have the characteristic of inseparability.
9. The Wonderful Rupakayas
Rangjung Dorje described the powerful qualities of the dharmakaya, the “truth body.” They are the attainment of wisdom through the ten strengths, four types of fearlessness, and eighteen distinct qualities of a Buddha only.
There are two kinds of wisdom: the wisdom that knows things as they are and the wisdom that knows the way things appear. The first, the wisdom that knows things as they are, is realization of the own true nature. The second, the wisdom that knows the variety…
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