Dharma Notes

Blog

Definition of the Week (21) – The Definition of the enlightened Activity of the Dharma Kaya

Jetsün Chokyi Gyaltsen:

A white quality arisen through the activity of its causal condition of a wisdom truth body is the definition of the enlightened activity of the dharma kaya.

There are two:

  1. The enlightened activity existing on the object, such as the virtue in the continuum of the disciples.
  2. The enlightened activity existing on the creator, such as the virtue contained in the continuum of the Buddha himself.

More extensively there are the twenty-seven kinds of enlightened activities, which can be summed up in three:

  1. Placing the disciple on the basis of the path.
  2. Placing the disciple on the path.
  3. Placing the disciple on the result.

Definition of the Week (20) – The Emanation Body of a Buddha

Jetsün Chokyi Gyaltsen:

Definition of the emanation body of a buddha: A final form body not endowed with the five certainties.

Divisions:

  1. The artisan emanation body; e.g., the musician emanated to subdue the Gandava king.
  2. The born emanation body; e.g., animal-like emanations.
  3. The emanation body of great enlightenment; e.g., Amithaba.
  4. The supreme emanation body; e.g., Shakyamuni Buddha.

Panchen Losang Choky Gyaltsen:

Compassionate prayers and the wishes 9d

Of those to be subdued – due to this collection of causes, 10
The truth body, enjoyment body, emanation body,
As well as the grounds, paths, qualities, activities and so forth,
Exist, but only in mere appearance.

They are not seen as existing in reality. 11

Choden Rinpoche:

“The truth body that never arises from emptiness is a transcendental wisdom in single pointed equipoise on emptiness. Due to the compassion of Shakyamuni Buddha and the prayers of the disciples it arises as a physical body in accordance with the wishes of the disciples.

Due to the presence of the three conditions of compassion, the disciples prayers and wishes it arises in the aspect of the emanation body, enjoyment body, the twenty-seven enlightened activities and so forth. Due to the wishes of the disciples to some it appears in the aspect of Yamantaka, for others again in the aspect of a bikkhu as Shakyamuni Buddha. To yet others, to which he cannot appear like this, he appears as the virtuous friend.

From Shakyamuni Buddha’s own side exists absolutely no thought of ‘I shall appear like this to this person’, or ‘it is unsuitable to appear to that person like that’. For example, when the moon shines in the sky, it appears different in different bodies of water. The moon appears in different grades of clarity according to the different purities of the water. But the moon from his side has no thought of ‘Here I shall appear clearer and here not’, but relative to the clarity of the water the moon appears in some bodies of water clearer as in others. Similarly, also Shakyamuni Buddha appears different to different disciples according to their minds and dispositions.

The qualities of the grounds and paths, i.e. the ten grounds and five paths contained in the disciples’ continuums, and the enlightened activities and so forth, do not at all exist from their own side but are a mere appearance to conceptual thought, a mere imputation by name. They are not seen as existing in meaning. Any virtue that is generated in the disciples’ continuums is regarded as enlightened activity of the buddhas.

All phenomena, starting from the dharmas on the level of enlightenment down to the phenomena contained in cyclic existence, they all do not exist truly, they do not have a self, they do not exist from their own side. If one asks how they exist, they exist as mere appearances to thought, as mere imputations by name, and in no other way.”

Definition of the Week (19) – The Enjoyment Body of a Buddha

Jetsün Chokyi Gyaltsen:

Definition of the enjoyment body of a buddha: A final form body endowed with the five certainties.

The five certainties:

1. Certainty of place: Resides only in Ogmin.
2. Certainty of body: Adorned with all the marks and signs.
3. Certainty of speech: Teaches only the Mahayana dharma.
4. Certainty of retinue: Surrounded only by superior bodhisattvas.
5. Certainty of time: Remains until the end of cyclic existence.

Definition of the Week (17) – The Wisdom-Truth Body

Jetsün Chokyi Gyaltsen:

Definition of the wisdom-truth body:

An exalted knower that is final, relative to seeing both suchness and the world of multiplicity.

The clear and knowing nature of the clear light mind is the conventional buddha nature, and is suitable to transform into the dharma kaya.

Non-abiding nirvana: Analytical cessation free from the two obscurations. Synonymous with the truth of cessation in the continuum of a buddha.

“Non-abiding” because of not abiding in the extremes of existence and peace. Non abiding in the two extremes, but always abiding in meditative equipoise on emptiness, even while walking, eating or drinking.

Definition (of the Week 16) – The Nature-Truth Body

Jetsün Chokyi Gyaltsen:

Definition of the nature-truth body: A final sphere endowed with the two purities.

Divisions:
The nature-truth body being the natural purity.
The nature-truth body being the adventitious purity.

The natural purity is the absence of inherent existence of the enlightened mind, and the adventitious purity is the abandonment of the two obscurations attained through the power of the antidote.

The emptiness of a mind with obscurations becomes the nature-truth body with the attainment of enlightenment, but it already possesses the natural purity of the absence of inherent existence. (Translated this means the sky is the limit)

Definition (of the Week 15) – Buddha Nature

Jetsün Chokyi Gyaltsen:

Definition of naturally abiding buddha nature:

“The emptiness of a mind with obscurations, and being suitable to transform into the nature truth body.

Naturally abiding lineage is like the unknown treasure hidden in the ground of the poor farmer’s court yard. Once the gods tell the farmer family about the treasure hidden in their ground, they can use it. Similarly, buddha nature is hidden in our mind, and once the buddhas have told us about it we can use it.”

Definition(s) of the Week (14) – Non-attachment – Non-hatred – Non-Ignorance

Based on Asagha’s Compendium of Knowledge:

Non-attachment
Non-attachment is a consciousness endowed with renunciation that lacks attachment to samsara and samsaric perfections.

Non-hatred
Non-hatred is a consciousness lacking the intent of harm towards sentient beings, sufferings and the sources of suffering. It has eliminated the generation of hatred.

Non-ignorance
Non-ignorance is a discerning understanding that arises from the practice of listening to the teachings, contemplating the meaning of what one has heard and meditating on the contemplated meaning. It can also arise through birth as the ripening of karma.

Yeshe Gyaltsen:
“Non-Attachment, Non-Hatred and Non-Ignorance
These three mental factors are the heart of the path to enlightenment as all grounds and paths are for the purpose of overcoming the three poisons of attachment, anger and ignorance.”

Whenever one generates a meditative state it should be accompanied by at least one of these three mental states.

Definition of the Week (13) – Truth of the Path

Jetsün Chokyi Gyaltsen:
“Truth of the Path: A truth characterised by possessing the aspects of path, suitability, accomplishment and definitely liberating, and belonging to the completely purified side.”

Gyaltsab Je:
Truth of the Path
One is mistaken with regards to the truth of the path by thinking that:
– a path to liberation is non-existent,
– thinking that meditation on selflessness isn’t suitable to be the path,
– holding certain meditative absorptions alone to be the path to liberation
– holding a path reversing suffering to be non-existent.

Understanding the four aspects of the noble truth of the path, which are path, suitable, accomplishment and definitely liberating, counteracts those misconceptions.

Take the subject wisdom directly realising selflessness

  • it is the aspect of path – because it is a path progressing towards liberation
  • it is the aspect of suitable – because it is the direct antidote against the afflictions
  • it is the aspect of accomplishment – because it is a transcendental wisdom directly realising minds final nature
  • it is the aspect of definitely liberating – because it is the antidote irreversibly eliminating the afflictions.

 

Definition of the Week (12) – Truth of Cessation

H.H. The Dalai Lama, Fribourg 2013:
“It is most important to investigate the third noble truth.”

Jetsün Chokyi Gyaltsen:
“Truth of Cessation: A truth characterised by possessing the aspects of cessation, peace, supreme and having definitely emerged, and belonging to the completely purified side.”

Gyaltsab Je:
“One is mistaken with regards to the truth of cessation by:
– grasping at liberation to be non-existent.
– grasping at certain contaminated dharmas to be liberation.
– grasping at certain sufferings to be supreme liberation.
– thinking that even though one can exhaust the sufferings, one could reverse from that state.”

Understanding the four aspects of the truth of cessation, which are cessation, peace, supremacy and definite emergence, contacts those misconceptions.

Take the subject “complete freedom from suffering achieved through the power of the antidote”,
it is the aspect of cessation – because it is the freedom having abandoned suffering
it is peace – because it is the freedom having abandoned the afflictions
it is supreme – because it is liberation with benefit and bliss
it is the aspect of having definitely emerged – because it is irreversible liberation.

From the Stainless Continuum by Maitreya,
Because the completely enlightened bodies pervade,
Because of the indivisibility of suchness,
And because of the presence of lineage,
All embodied beings possess the tataghata essence.

It is good to contemplate that there is a state of complete freedom from suffering and obscurations, and to take refuge in it. This is one part of the resultant dharma refuge.

Definition of the Week (11) – Truth of Origin

Lama Tsong Khapa:
“Be contemplating the truth of suffering we generate the wish to be free from suffering, and by contemplating the truth of origin we generate the conviction that this is possible.”

Jetsün Chokyi Gyaltsen:
“Truth of Origin: A truth  characterised by being cause, origin, intense generation and condition, and belonging to the completely afflicted side.”

Gyaltsab Je:
“One is mistaken with regards to the truth of origin by grasping at sufferings to be without cause or to have a discordant cause. Regarding the latter there is the grasping at suffering being produced by only one cause, being produced by a creator the intention of whom preceded the result and grasping at suffering to be changeable adventitiously but being essentially permanent. ”

Understanding the four aspects of the truth of origin, which are cause, origin, intense generation and condition, counteracts this.
Take the subject “contaminated karma and craving”
it follows it is the aspect of cause – because it is the root of it’s resultant suffering
it is origin – because it generates it’s resultant suffering entirely again and again
it is intense generation – because generates it strongly
it is the aspect of condition – because it is the concurrently acting condition of it’s resultant suffering.

To overcome the misconceptions towards the origin of suffering is important because the idea that as a human being one will always basically be flawed is widely held.

Definition of the Week (10) – Truth of Suffering

Maitreya:
“Suffering is to be known
The source to be abandoned
Cessation is to be attained
The path is to be practiced.”

Jetsün Chokyi Gyaltsen:
Truth of Suffering: A truth  characterised by being impermanent, misery, empty and selfless, and belonging to the completely afflicted side.

Gyaltsab Je:
We are mistaken with regards to the truth of suffering by grasping at purity, happiness, permanence and self. Understanding the four aspects of the truth of suffering, which are impermanence, suffering, empty and selfless, counteracts this.

Take the subject “suffering of suffering”,
it is impermanent – because it is generated adventitiously
it is misery – because it is powered by karma and afflictions
it is empty – because there is no separate controlling self
it is empty – because it is not established in the nature of an independent self.

Essentially, if it is generated under the control of karma and afflictions it is misery, and hence impermanent, empty and selfless, and therefore truth of suffering and to be abandoned. The key element seems to be misery.

Have a good week! (haha)

Definition of the Week (9) – Nirvana

Nirvana (Gone beyond suffering; transcendence of suffering; left suffering behind)

Definition:
An analytical cessation that has completely abandoned the afflictive obscurations.

“Analytical cessation” because it is a cessation that is achieved through analysis of the four noble truths.

Nominal fourfold division of nirvana into:

  1. Nirvana with remainder: Def.: Hinayana nirvana with a remainder of suffering aggregates. E.g., nirvana of an arhat belonging to one of the three realms.
  2. Nirvana without remainder: Hinayana nirvana without a remainder of suffering aggregates. E.g., nirvana of an arhat belonging to one of the pure realms.
  3. Natural nirvana: Emptiness of all phenomena. “Natural” because all phenomena are naturally liberated from inherent existence.
  4. Non-abiding nirvana: Analytical cessation free from the two obscurations. Synonymous with the truth of cessation in the continuum of a buddha.

“Non-abiding” because of not abiding in the extremes of existence and peace. Non abiding in the two extremes, but always abiding in meditative equipoise on emptiness, even while walking, eating or drinking.

Definition of the Week (8) – Ultimate Truth

Ultimate Truth:
That which can only be cognized in a non-dual manner by the direct perception realizing it.

Ultimate truth and emptiness are synonymous.

Definition Key:
To be cognized in a non-dual manner: the perception is free from the three dualistic modes:

  1. The appearance of subject and object as different.
  2. The appearance of an illusory (nominal) phenomenon.
  3. The appearance of inherent existence.

On the level of sentient beings there is only one consciousness that fulfills these criteria, which is the non-dual transcendental wisdom directly realizing emptiness.

It is the only antidote against ignorance and samsara, and synonymous with  the truth of the path.

Definition of the Week (7) – Illusory (conventional) truth

Illusory (conventional) truth:
That which can only be cognized in a dualistic manner by the direct perception realizing it.

The implication is that this part of existence, since it cannot be realized in a non-dualistic way, is always deceptive in appearance, it is false, misleading and illusory.

“Conventional” has now been known for some time to be not correct. Other alternatives provided are “concealer truth”, or “truth for a concealer” and such.

Illusory truth is my personal word choice, with the seal of Lama Zopa Rinpoche, who said this term can be used.  It seems to fit all the parameters given in the texts.

Also, by hearing the term, rather then reaffirming a sense of inherent existence, it reminds of the discrepancy of appearance and existence, and encourages us to question our projections and mental stories.

A personal favorite tongue-in-cheek favorite is “Hollywood truth”.

Definition of the week (6) – View of the transitory collections

View of the transitory collections

Definition:
An afflicted wisdom grasping at inherent existence upon having focused on the ‘I’ or ‘mine’ in ones own continuum.

Definition Key:
An afflicted wisdom – an afflicted discriminating mental factor; eliminates any primary consciousness as transitory view.
Grasping at inherent existence  – grasping at the object as existing from its own side, not labelled by the imputing mind.
Upon having focused on the ‘I’ or ‘mine’ in ones own continuum – shows that the ‘I’ and ‘mind’ in owns own continuum are the focal object; eliminates the ‘I’ and ‘mine’ in another persons continuum as the focal object of the transitory view.

Chandrakirti:
Initially starting grasping at self by naming ‘I’,    
Then generating attachment for phenomena named ‘mine’.
Praise to whatever becomes compassion for migrators
Traversing without freedom like a bucket in a well.

First Dalai Lama:
Migrators in cyclic existence initially start grasping at a truly existing self by naming ‘I’. Subsequently the view of the transitory collections grasping at ‘mine’ generates attachment for the true existence of phenomena named ‘mine’, such as the eyes. This causes them to traverse in cyclic existence without freedom, like a bucket in a well.