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Definition of the Week (51): Form

☞ Purbu Chock:
Definition: That which is suitable to be form

☞ This comes from a sutra where the Buddha said:
“Oh bikkhu, because it exists as form and is suitable to be form it is the contaminated form aggregate.”
The word suitable in the definition means that form is suitable to cause the harm of future lives through meeting with the physical sense powers.
Through the meeting of outer forms with the sense powers, attachment or anger are generated in the consciousness—attachment when the form is perceived as pleasant and anger when the form is perceived as unpleasant.
Through these disturbing thoughts one creates karma, which in turn functions as cause for future lives, in which one is again exposed to the different sufferings of cyclic existence.

☞ Form and matter are synonymous, and the definition of matter is that which is made up out of particles. Therefore the aggregate of form encompasses everything that is made up out of particles.

Divisions: The form aggregate is elevenfold: the five physical sense powers, the five sense objects, and non-revelatory form.

The contact between the consciousness and the form object seems non-descript, it seems such a simple thing. But the potential harmful impact on one’s life is enormous. Once attachment or anger for the object have been generated, it will be very hard not to act on this attachment or anger, in this way causing further suffering to oneself and others.

The Great Je Lama Tsong Khapa:
Engaged in they do not satisfy and are the door to all suffering.
The perfections of cyclic existence cannot be relied upon,
Please bless me to recognize their shortcomings,
And to generate strong aspiration for the bliss of liberation.

Definition of the Week (50): Permanent

☞ Purbu Chock:
The definition of permanent is: An existent phenomenon that does not change from moment to moment.

Examples; Space, truth of the cessation and selflessness.

Space, the mere absence of obstruction and contact, does not change. It can be filled, like the full parking space, or empty, like the empty parking space, but it pervades everything unchangingly.

☞ Shantideva:
Like the elements of earth and so forth, [3.21]
And like space as well,
May I always be the basis for the many necessities
Of the boundless sentient beings.

☞ Gyaltsab Je:
Dedicating for Time and Expanse
May I always become, in many ways, the cause for the necessities of the boundless sentient beings, like the four elements of earth, water, fire and wind are the basis for the actions of sentient beings, and similar to space, which is permanent.

From the Stacking of Jewels,
Bodhisattvas work for the welfare of sentient beings like the five elements.

Definition of the Week (49): Functionality

☞ Purbu Chock:
The definition of “functionality” is “able to fulfill a function.”

The function is to be fulfilled is to be able to create an effect.

Every effect is a cause and every cause is an effect because they are able to fulfill the function.

Lama Tsong Khapa:
If the appearance of dependent relation,
Which is unbetraying, is accepted separately from emptiness,
And as long as they are seen as separate,
Then one has still not realized the Buddha’s intent.

☞ Om Mani Padme Hum
The earlier and later syllables of the mantra are cause and effect. Within their interdependence intrinsic appearance disappears and the clarity of emptiness shines through.

Definition of the Week (48): produced (product)

Purbu Chock:
The definition of produced (product) is generated.

Produced is synonymous with impermanent phenomenon and compounded phenomenon.

The emphasis here is on the past tense. A compounded phenomenon only exists once it has been generated, when the process of generation and production lies in the past.
Only then can one say it has been produced, and at this time it is already in the process of disintegration, producing the next moment. In such a way generated phenomena are never at rest.

All impermanent phenomena are produced, like a mirage. Similarly, these aggregates are produced too.

Definition of the Week (47): Compounded Phenomenon

Purbu Chock:
The definition of compounded phenomenon is disintegration.

As such: A compounded phenomenon does not abide, but is always in the process of disintegration. It is synonymous with impermanent phenomenon.

Food for thought: The “compounded” does not refer to the parts of the phenomenon, but to its causes and conditions. Therefore, a compounded phenomenon is a phenomenon that is generated from the coming together of its causes and conditions.

For example, like the sprout, that is only generated once all the causes and conditions aggregate.

We are also compounded, as the self of today is the product of the causes and conditions of the past, and the self of the next life will be the product of the causes and condition of this.

As a star, a visual aberration, a lamp;
An illusion, dew, a bubble;
A dream, lightening, and a cloud;
View all the compounded like this.

Definition of the Week (46): Impermanence

Purbu Chock:
The definition of impermanence is momentariness.
It is synonymous with disintegration.

An impermanent phenomenon goes through the stages of generation, abiding and disintegration. The lower view asserts the step abiding in-between generation and disintegration.

That is the go-stop-go view, which is not possible. Upon generation there is no moment of rest, but the generated phenomenon is already disintegrating.
In such a way we are never at rest, but rather in a constant state of change.

The Buddha said that among recognitions, the recognition of impermanence leaves the deepest impression, similar to the foot step of the elephant being the deepest among the animals.

Definition of the Week (45): Omniscient Knowledge

Jetsun Chokyi Gyaltsan:

A pristine wisdom gone beyond that realizes directly the ten dharmas of bodhicitta and so forth. Omniscient knowledge is mutually inclusive with buddha’s consciousness.

Each aspect of a buddhas mind is omniscient, knowing all aspects of the two truths directly and simultaneously. It is free from duality with regard to its object of emptiness, and at the same time dualistic with regard to the illusory objects of the worlds.

Lama Tsong Khapa reg. dharma kaya: The final result, which is endowed with a variety of uncontaminated aspects, born from having meditated on the trainings.

From the Two Truths:
Because it is the body of all dharmas,
And because it is the basis of all qualities, beyond thought.
It follows logic and is entity,
And hence is the dharma kaya of the rescuer.

Since “body” is an accumulation, the “dharma kaya” is called an “accumulation of dharmas”, because the name of the result is applied to the cause.

If one thinks, “Why is it seen here only as the cause?”, the reason is that it is the basis for all qualities, both worldly and those gone beyond.

Since it is like this, the word “dharma” is used for inference, and the word “kaya” is used for the nature.

Lama Tsong Khapa here refers to the resultant state as a whole as dharmakaya, which includes all four bodies. The omniscient consciousness is one of them.

Definition of the Week (44): The Perfection of Wisdom

Jetsun Chokyi Gyaltsan:

The definition of the perfection of wisdom is: A transcendental wisdom that has gone beyond and is distinguished by three qualities.

Definition Key

  1. The quality of the basis – it exist only in the continuum of buddhas.
  2. The quality of aspect – it is a non-dual transcendental wisdom.
  3. The quality of being free from the object of negation – it is illusory-like, empty of true existence.

Four-fold Nominal Division:

  1. Natural Perfection of Wisdom – i.e., emptiness.
  2. Textual perfection of wisdom – e.g., the small, medium and great Perfection of Wisdom Sutras.
  3. Path perfection of wisdom.
  4. Resultant perfection of wisdom.

The natural perfection of wisdom is cognised by relying on the textual perfection of wisdom. By meditating on the thus realized path perfection of wisdom one manifests the resultant illusory like non-dual transcendental wisdom gone beyond the two obscurations.

Reg. ‘perfection’: The Sanskrit word ‘paramita’ means literally ‘gone beyond’, or ‘going beyond’, whereby Lama Tsong Khapa and his students identified the first as the final meaning.

The ‘perfecting’ of generosity and so forth lies therefore in their ‘going beyond’, for which they need to be combined with the wisdom realizing emptiness.

The Buddha said in the 8000 Verse Perfection of Wisdom Sutra that what bodhisattvas lacking the perfection of wisdom cannot achieve over thousands of eons, a bodhisattva with the perfection of wisdom can achieve in one day.

Also:
8000 Verse Perfection of Wisdom Sutra: Chapter 29: Ensuing Knowledge

Subuti, further, the bodhisattvas, the great sattvas, should generate ensuing knowledge of the perfection of wisdom in this way:

  • Because all phenomena lack attachment they should consequently be known as the perfection of wisdom.
  • Because all phenomena are not divided they should consequently be known as the perfection of wisdom.
  • Because all phenomena lack arising they should consequently be known as the perfection of wisdom.
  • Because all phenomena are equal in lacking change they should consequently be known as the perfection of wisdom.
  • Because all phenomena are consequently realised be wisdom as lacking self and as lacking a knower of aspects, they should consequently be known as the perfection of wisdom.
  • Because all phenomena are expressed be mere name and through mere imputation they should consequently be known as the perfection of wisdom.

Definition of the Week (43): The Actions of the Path of Meditation

Bodhisattvas on the path of meditation are the beneficiaries of the actions of the path of meditation, such as mental independence and the like.

Jetsun Chokyi Gyaltsan:
The definition of the action of the mahayana path of meditation is: The benefits attained through meditating on their causal path of meditation.

Six-fold Division:

  1. Internally their mind is thoroughly pacified – their manifest afflictions are subdued.
  2. Through this they are respectful towards every sentient being.
  3. They have overcome the power of ´the afflictions such as attachment and so forth.
  4. Through this they do not experience suffering from external harm, such as from poison, fire and the like.
  5. Internally they abide in the action of achieving highest enlightenment.
  6. Through this the external place where such a person resided becomes a holy place, worthy of worship by gods and humans.

All of these benefits are achieved through the path perfection of wisdom, the non-dual transcendental meditative equipoise on emptiness, which is achieved in dependence on the scriptural perfection of wisdom.

Shakyamuni Buddha: This Perfection of Wisdom is a great Mantra.

Definition of the Week (42): Antidotal Knowledge Aspect

Jetsun Chokyi Gyaltsan: An exalted wisdom that is able to overcome its antithetical class is the definition of antidotal knowledge aspect.

To be a path it has to counteract its antithetical affliction, such as love counteracting anger, impermanence counteracting attachment or wisdom counteracting ignorance.

To be a happy meditator, it is important that over time the meditation becomes an antidote against the afflictions, because only a lessening of these disturbing thoughts can produce the inner happiness that one is looking for. The meditation needs to hit the spot. Otherwise our meditation will drive on one side of the highway, and our delusions happily on the other side of the highway in the opposite direction, leaning out of the windows, waving and jeering at us.

Definition of the Week (41) – The Sangha Jewel

Jetsun Chokyi Gyaltsan

The definition of the Sangha Jewel is: A superior being possessing any of the eight qualities relating to knowledge and liberation.

Definition Key

  1. Knowledge of suchness – Seeing the emptiness of the mind and the lack of inherent establishment of the afflictions, knowing thus the afflictions to be adventitious.
  2. Knowledge of the world of multiplicity – Seeing the emptiness of the complete buddhas, the lack of inherent existence, within all sentient beings.
  3. Knowledge by self – Having personal knowledge of the above two.
  4. Liberation from a level of attachment obscuration.
  5. Liberation from a level of obstruction obscuration.
  6. Liberation from a level of obscurations of inferiority.
  7. Qualities of knowledge.
  8. Qualities of liberation.

Nominal Divisions:

  1. Conventional Sangha Jewel: Any superior being, i.e. Someone realizing emptiness directly.
  2. Ultimate Sangha Jewel: The truth of cessation and the truth of the path.

The way we go for refuge to the Sangha is by taking them as examples. We let us be inspired by the lifestyle and way of practice of the great bodhisattvas or buddhas, such as the Ever-crying Bodhisattva, or His Holiness the Dalai Lama, Lama Zopa Rinpoche and so forth, and try to emulate them as good as we can.

Definition of the Week (40) – The Dharma Jewel

Jetsun Chokyi Gyaltsan:
☞ The definition of the Buddha Jewel is:
A purified truth possessing any of the eight qualities of being beyond thought and so forth, in the continuum of a superior.

Definition Key

  1. Being beyond the though of non-buddhist logicians.
  2. Being free from Karma and afflictions to some degree.
  3. Being from the misleading distorted conception.
  4. Pure because the path does not mix with obscurations.
  5. Clearly realizing the world of suchness and multiplicity.
  6. Having the quality of being an antidote.
  7. Having the quality of the truth of cessation of being free from attachment.
  8. Having the quality of the truth of the path to free from attachment.

Nominal divisions:

  1. Conventional Dharma Jewel: E.g., The twelve categories of the Buddhas teachings or the Lam Rim teachings.
  2. Ultimate Dharma Jewel: The truths of cessation and the path.

Definition of the Week (39) – Refuge (b)

☞ Gyaltsab Je:
Going for refuge to the other two Rare and Sublime Ones come naturally due to clear faith in the dharmakaya of the Buddha.

Jetsun Chokyi Gyaltsan:
☞ The definition of the Buddha Jewel is:
An ultimate refuge possessing the eight qualities of non-compoundedness and so forth.

☞ Definition Key

  1. Non-compoundedness – It is free in the beginning of inherent generation, in the middle of inherent abiding and in the end of inherent cessation. This is the natural purify of the svabhavakaya.
  2. Spontaneous beneficial actions – Having pacified even the subtle effort of uncontaminated motivational action, through the abandonment of the most subtle obscurations to knowledge. Because spontaneous enlightened action for others arises from the purity that is the abandonment of the obscurations to knowledge, this point refers to the adventitious purity of the svabhavakaya.
  3. Not being understandable through others – It cannot be realized by thought or conveyed with words the way it is realized directly. (It cannot be realized through the condition of others, but only by one’s own efforts.) (The wisdom truth body understands the truth that is the svabhavakaya, by itself, and not through the condition of words or conceptual input of others.)
  4. Knowledge – Understanding both the world of suchness and the world of multiplicity. Understanding emptiness non-dually, and simultaneously comprehending the complete world of conventional multiplicity.
  5. Love – Showing sentient beings, who do not understand suchness and the world of multiplicity, the pure and unmistaken path leading to the irreversible state of omniscience.
  6. Ability – Being able to cut with the sword of knowledge and love the sprout of suffering that is the dependent link of name and form. Being able to destroy with the vajra of knowledge and love the wall of views protecting afflicted doubt.
  7. Purpose of self.
  8. Purpose of others.

The first three qualities are contained in the purpose of self, and the second three qualities are contained in the purpose for others.

Geshe Doga:
When reciting the word Buddha we meditate that in addition to Shakyamuni Buddha it includes one’s teachers, the deities, the eight Medicine Buddhas, the Thirty-five Buddhas and so forth. That is something to contemplate without fail when going for refuge.

Definition of the Week (38) – Refuge (a)

According to Lama Tsong Khapa, irreversible complete refuge in the Buddha Jewel, Dharma Jewel and Sangha Jewel is the basis for generating the path.

Jetsun Chokyi Gyaltsen:
The nature or way of refuge: In dependence on these two cause for refuge, the mind being transformed into complete trust, from the depth of the mind, that the Three Jewels will rescue one from all sufferings, and accepting this with a commitment.

The two causes for refuge:

  1. Being afraid of all sufferings.
  2. Knowing that the Three Rare and Sublime Ones have the ability to rescue one.
    These two are the perfect causes for refuge, because in dependence on them the mind of refuge will definitely be generated.

The are called the “Precious Rare and Sublime Ones” for six reasons:

  1. They are seldom present in the worlds.
  2. They are stainless.
  3. The possess the powers of clairvoyances and so forth.
  4. They are the sublime of all virtuous ornaments.
  5. They are the sublime of all qualities.
  6. They are not under the control of attachment or anger.

Shantideva:
Until attaining the essence of enlightenment [2.26]
I go for refuge to the buddhas;
Likewise, I go for refuge to the dharma
And to the assembly of bodhisattvas.

Gyalstab Dharma Rinchen:
The meaning of refuge is to mentally hold the object as the basis for liberation from dangers and suffering, and to express this verbally…
Here one goes for refuge from now until the attainment of the essence of highest enlightenment… Until that time one takes refuge in the buddhas and likewise in the Mahayana Dharma Jewel and into the assembly of bodhisattvas, the superior bodhisattvas.

Definition of the Week (37) – Conscientiousness

☞ Briefly
Conscientiousness is an awareness not under the control of the afflictions while abiding in enthusiastic effort toward remaining free from afflictions.
It accomplishes virtue and protects the mind from contaminated phenomena.

☞ Elaborately
Definition: Conscientiousness is an awareness that, while abiding with enthusiasm within non-attachment, non-anger and non-ignorance, protects the meditation on virtue and the mind from contaminated phenomena.

It has the function of being the basis for perfectly accomplishing and completing all ordinary and transcendental perfections, and thus is extremely important for accomplishing the grounds and paths.

It is the opposite of recklessness, where one thinks, “It does not matter if my mind is under the control of afflictions,” which leads to all kinds of inappropriate actions.

☞ Divisions: Asanga lists five types of conscientiousness:

  1. Relating to the past – correcting one’s past actions according to the Dharma.
  2. Relating to the future – determining to also act in accordance with the Dharma in the future.
  3. Relating to the present – determining to also act in accordance with the Dharma without forgetfulness in the present.
  4. Preparatory conscientiousness – adjusting the mind thinking, “If I continue to act in this way then it is unsuitable, but if I engage in these actions then it is appropriate.”
  5. Immediately following conscientiousness – in dependence on the above abiding in virtuous actions.