..续本文上一页truly empty.

　　This is the experience of omniscient wisdom.”

　　It is quite difficult understanding the profound teachings that both samsara and nirvana have no real existence. This can only be known through insight that ultimate and supreme wisdom yields.

　　The Buddha nature according to “The Uttaratantrashastra”

　　“It is subtle, so it is not the object of learning.

　　It is ultimate, so it is not the object of contemplation.

　　The dharmata is profound, so it is not the object of

　　Mundane meditation, and so on.”

　　The quotation from The Uttaratantrashastra states that the Buddha nature is very deep and profound and that it can never be known through intellectual exercises and contests or merely from having received instructions. It can also not be realized through contemplation or through mundane meditation. The Buddha nature is so profound that it can never be realized through restricted means. The Buddha nature is not only subtle and profound, it is absolute and therefore can never be an object of knowledge won from contemplation. Why

　　 Knowledge and wisdom that are won from hearing and contemplating the ineffable words Lord Buddha conveyed are objects of the intellectual mind, that aspect subject to delusion, in contrast to the ultimate, which is dharmata. The ordinary mind or intellect infers and deducts in relative terms, and the relative world is the realm of pision, the state that separates a subject from objects of perception. The intellect can only have rough ideas about how things really are and cannot see the ultimate clearly and directly. Dharmata, “the true nature of phenomena,” is profound and deep and therefore Maitreyanatha wrote that it is

　　“(…) not the object of

　　Mundane meditation, and so on.”

　　There are two kinds of wisdom that arise from meditation, the wisdom of direct recognition, which sees the true nature of the mind, and the wisdom of worldly meditation, which is a peaceful mind that arises through the practice of shamata and vipassana meditation. As it is, we meditate according to the instructions we receive and in reliance upon the contemplative practices we have been able to master. Such practice is focused on the relative truth of phenomena. The dharmata, “the true nature of phenomena,” is beyond relative contemplation and experience.

　　Rangjung Dorje demonstrated that there are many different kinds of teachings: the provisional and the definitive. Lord Buddha didn”t always speak about the Buddha nature and there is a reason, namely it could wrongly be interpreted as being “a self.” Someone not prepared may mistakenly think that the Buddha nature is identical with “the self” propounded in their own or others” traditions. Lord Buddha realized this and said that, for this reason, he felt very concerned when speaking about the Buddha nature. He therefore presented these teachings to advanced students and disciples only, to those who had already understood that a self and phenomena lack true existence. He saw that advanced disciples would correctly understand that the Buddha nature is the inpisibility of emptiness and wisdom and that they would not mistake it to be a solid entity possessing true reality. This is why Maitreyanatha wrote,

　　“The dharmata is profound (…).”

　　15. A Summary of the Sutras and Tantras by the Third Karmapa

　　This experience of wisdom that knows itself,

　　This ultimate, arises through trust in self-origination.

　　In the quotations from The Sutralamkara, from The Mahayanavimshika by Noble Nagarjuna, and from The Uttaratantrashastra by Natha Maitreya we read that the Buddha nature cannot be realized through hearing, contemplating, and casually meditating the instructions, that it cannot be realized through conceptualisations. How can it be realized, then

　　 The Glorious Third Karmapa…

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