..续本文上一页re nirmanakaya pupils who can be referred to as either “pure” or “impure,” i.e., some accept and acknowledge any help they receive while others do not. Some pupils practice the teachings and others do not. Some pupils understand the teachings very well and others do not. We see that there is a great variety of pupils with inpidual propensities, wants, and needs, each worthy of help and advice. Therefore, the Buddha presented teachings in a great variety of ways, pided into what are called “provisional teachings” and “definitive teachings.” The Buddha presented the provisional teachings to those pupils who had little faith and confidence in his nirmanakaya form and the truth he conveyed. The provisional teachings deal with experiences encountered in everyday life and do not address the ultimate truth.

　　The activity of a nirmanakaya is said to be much more expansive than that of a sambhogakaya because it touches the many who are more wrecked in themselves and society and consequently are less sensitive than those ready to make friends with themselves and the external world through the teachings that sambhogakaya emanations impart. A nirmanakaya”s teachings aren”t as subtle as those of a sambhogakaya.

　　Thirty-two wonderful qualities of the form kayas

　　Ranjung Dorje elaborated the thirty-two unsurpassable qualities of the dharmakaya, which are qualities of liberation. The thirty-two qualities of the rupakayas are qualities of maturation brought to earth and are therefore referred to as the “thirty-two signs” or “physical characteristics.” There are eighty secondary physical signs of maturation. The thirty-two main signs of the form kayas are called “qualities of maturation” because they unfold plentifully through practice on the path. Signs such as the ushnisha (the protuberance on the crown of the head), the image of a wheel on the palms of the hands and on the soles of the feet, to name a few, and more wondrous signs adorn the nirmanakaya emanation.

　　When the impure development as the five senses,

　　When the (duality) of perceiver and perceived

　　Is purified, the name “attainment” is given.

　　In the chapter explaining how samsara arises, the five sensory faculties, five external objects of perception, and five consciousnesses that perceive objects appropriate to be perceived by a respective sensory faculty were discussed. During a state of impurity the five sensory organs are in an impure form and consequently the five objects of perception are perceived warped and distorted; therefore perceptions are mixed and mingled with kleshas. When the body is free of the kleshas, the rupakayas arise. They originate from the purified sensory faculties and respective perceptions and are never newly created. Rangjung Dorje tells us that

　　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.

　　Phywa is the principal deity in the Tibetan Bon Tradition. Shiva is called Ishvara in the shastra (Tibetan dbyang-phyug), which is one of Shiva”s most commonly used names. The name Shiva, which would be just shi-wa, “peace,” is found in the term rtag-zhi, “permanent peace,” in Tibetan. This is in fact a translation of Sadashiva, the name of Shiva in the Siddhanta Tradition of Shaivite Tantra.

　　The Tibetan term for beyond experience in the above verse is phag-na-mo in the root text and is synonymous with the more prevalent term lkog-na-mo, meaning either “hidden” or “distant.” It is a term from the Hinayana Sautantrika School, who did not believe in the existence of atoms as an ultimate truth but in external, invisible sources for perceptions.

　　How do the form kayas appear

　　We saw that the qualities of the rupakayas originate in connecti…

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