..续本文上一页 of manifestations, is realization of how the relative sphere and all it entails arises, stays a while, and passes again. A student can develop pride, boasting of having achieved great wisdom if he or she has won an intellectual understanding of these truths. But that would be very bad since love and compassion simultaneously exist and increase through the development of wisdom, not pride and arrogance. A Buddha could never think, “Oh, I am special because I am so wise.” On the contrary, a Buddha”s wisdom embraces the plenitude of love and compassion and both are held by the strength of harmony and joy. Wisdom yields beneficial methods to perform acts of kindness and love, and that is the reason why the rupakayas arise from the dharmakaya. The rupakayas are an embodiment of abilities to help others unfailingly.

　　The two rupakayas, “form bodies,” have thirty-two qualities, wonderful qualities of being that unfold through maturation and ripeness. Rangjung Dorje explained the qualities of the rupakayas in the next verse.

　　In (the Buddha nature) are the qualities of the two form kayas:

　　The thirty-two major and (eighty) secondary signs.

　　Those qualities that are attained are one”s own body.

　　The body is not created by self, Phywa, Shiva,

　　Brahma, external real particles,

　　Or by elements beyond experience.

　　When the impure development as the five senses,

　　When the (duality) of perceiver and perceived

　　Is purified, the name “attainment” is given.

　　Therefore, the purified nadis,

　　Vayus and bindus are the pure form kayas.

　　The unpurified are the impure form kayas.

　　What are the two form bodies that a Buddha manifests in order to always be responsive to calls of sorrow and want

　　 The sambhobakaya and nirmanakaya appear in order to attend to the varying modes of being.

　　The Sambhogakaya

　　The Sanskrit term sambhogakaya was translated into Tibetan as longs-sbyod-rzogs-pa”i-sku, which means “the body of complete enjoyment.” It is an immaterial form of Buddhas. Sambhoga is from sam, “complete or perfect,” and bhoga is “enjoyment of pleasure.” Enjoyment is naturally linked with the realization of the precious dharma; harmony is unfailing skill, tested and tried, while sharing the profound teachings that Lord Buddha imparted with compassion and love more than 2500 years ago. A sambhogakaya teacher can reach out to a sambhogakaya pupil, those students who are willing to let go to openness and are delighted to receive the teachings on a deeper and very sincere level. Both teacher and pupil experience complete and perfect harmony and joy.

　　A sambhogakaya has three exceptional aspects: the specific teacher, the specific teachings, and the specific pupils, who are Bodhisattvas on pure levels of realization and therefore possess subtler abilities than those not as open and sensitive to enter the stream charged with courage and strength. The specific time the teachings are given is continuously. Ordinary living beings cannot accept and understand the gentle instructions that a sambhogakaya teacher quietly offers because they do not abide in realms of pure cognition, a further aspect of the sambhogakaya being the specific location of the teachings.

　　The Nirmanakaya

　　The invaluable nirmanakaya, sprul-sku in Tibetan, appears in order to incessantly help ordinary beings who are involved in worldly ways. Nirmanakaya is the Sanskrit term for “emanation body,” i.e., it is a physical presence of the Buddha in an external world that can be seen and experienced by ordinary beings, too. Nirmana means “creation” or “manifestation” and is derived from nirma, which means “to produce” or “create.”

　　A nirmanakaya teacher has pupils who are much more into daily concerns and who can have aptitudes less sublime than those participating in a sambhoga form. There a…

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