"This flow of interdependence, and of impermanent objects
and beings, is operating on an infinite number of levels,
like a fractal that operates in the three worlds simultaneously (their
distinction is only another artificial discrimination from the mind).
But usually it is resumed with four levels: outer, inner, secret and such-ness
mandalas -- related to body, speech, mind, and inseparability of the
three."
"Karma is about a self-conditioning loop based on ignorance; it works on
all levels of organization simultaneously.
And the only way to stop it is by directly seeing the real nature of this
conditioning loop.
Karma and its consequences are acting across all levels simultaneously.
The division into particular levels is purely arbitrary."-- Gileht
IV. "Karma, Cause, and Effect."
The fourth chapter, "Karma, Cause, and Effect," has four parts:
Ø
A. The brief teaching of the essenceØ
B. The extensive explanation of the natureØ
C. The final summaryØ
D. The dedication of merit
A. The brief teaching of the essence.
(i.e. All happiness and suffering come from the mind, from self-conditioning, from accumulating good or bad karma. The message here is that we are conditioned by our past choices, but still have enough freedom to see through it. No total freedom, no total determinism. That is the introductory model; and its problem is "How is individual karma transmitted between lives? What is the support? Is karma individual, or universal?")
Why do these lives of wandering in the sufferings of samsara, each with its
own appearances of joy and sorrow appear?
They occur because of karma:
Thus, Samsára’s heights and depths of pleasure and pain
Arise from former accumulations of our karma.
That is how it has been taught by the Sage, the Buddha.(i.e. Our conditions, our happiness and suffering are not causeless, or the fruits of chance, or decided by an omnipotent god. There is a reason why some people are happy, while some others are suffering a lot. If we observe carefully our actions and their effects we will understand that there is logic of cause and effect. Then we will understand that our own happiness and suffering are caused by our own past actions.)
(i.e. Saleyyaka Sutta - The Brahmins of Sala, MN41:
4. When they were seated, they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"
5. "Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.")
From the different conditions of beings, different fruitions of their associated karma exist. Many kinds of connection with their happiness and sorrow ripen. The Hundred Actions says:
E ma ho! Karma comes from the world.
Joy and sorrow are a painting produced by karma.
The assembly of conditions arises karmically.
Happiness and suffering are produced by karma.
Also it says:
Karmas over the time a hundred kalpas
Do not dissipate, but accumulate.
Once embodied beings have acquired them
The ripening of their fruition is assured.
The White Lotus says:
Karma, like a painter, produces everything.
Karmic patterns are choreography of a dance.
The Gathering the Accumulations of Enlightenment says:
Having as well as being without the three-fold kleshas
Are established according to merit and karma of liberation.
Because of mind, karma, and the causes of beings,
Many karmas are gathered up, and then remain like seeds.
B. The extensive explanation of the nature of karma
(i.e. On one hand, we should not accept karma as absolute, individual, inherently existing, or think that we can produce Liberation through specifically doing something, or not doing something else, or think that we can cause liberation by accumulating merit alone, or think that dependent origination is absolute, that there is absolute causality. On the other hand, we should not think that there is no karma at all, no causality at all, or think that we can produce Liberation by developing wisdom alone, or by rejecting everything as if non-existent meaningless or non-functional, by dropping all thoughts, or by accepting emptiness as the absolute. The real nature of everything is not total determinism, nor total chaos. -- So we cannot ignore karma, nor get obsessed about it, otherwise, in both case, we create more karma and end up in the three lower realms. So, wholesomeness is preferable to unwholesome actions, but these virtuous skillful means have to be gradually "perfected". The path has to be in accord with the real nature of everything, with its two inseparable aspects: not existent, not non-existent, not both, not neither. So, we need both method and wisdom together on the path until they are perfectly united, until the Two Truths are permanently united (not none, not two). Because of our actual strong conditioning, we need a progressive path, a gradual de-conditioning, to get closer and closer to our real non-dual Buddha-nature under all this conditioning, to the real non-dual nature of everything. Once we directly see the real nature of our own mind and of everything, the real nature of conditioning / samsara, then we are free from all conditioning and its consequences; then everything is purified, and we see the inseparable Trikaya, the wisdoms, the Buddha-fields, the Buddha activities. -- The Buddha nature is the real nature of our own mind and of everything. The real nature of everything is not changed by our ignorance of it, and our errors because of this. Seeing the real nature of our own mind and of everything is seeing the Buddha.-- The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not neither or something else. It is the Union of The Two: not one, not two. They are not different or separate, not the same. -- Everything is empty of inherent existence, but still dependently arisen and functional. The two, dependent origination and emptiness, are not contradictory, but interdependent. No absolute cause, effect or causality; but still no no-causality. The luminous space. -- Karma is about a self-conditioning loop based on ignorance; it works on all levels of organization simultaneously. And the only way to stop it is by directly seeing the real nature of this conditioning loop. Everything in the path is aimed at this goal. But it has to be done directly without conceptualization, it has to be done progressively; it has to be adapted to the actual state of each person. Otherwise there is much misinterpretation or rejection, making things much worst.)
Has two sections:
Ø
1. The establishment of samsara(The conditioning (mostly unwholesome), the causes and effects, and the support for this conditioning. How wholesome actions and conditioning might help to transcend all conditioning by producing this precious human life with its freedoms and endowments. So it is not about an external god, external laws and judgments, but all from the mind itself. Taking responsibility for everything.)
Ø
2. The second section of the extended explanation of karma and being joined to peace(The progressive path, more virtues beyond the ten wholesome actions: the nine Dhyanas, the four immeasurables, bodhicitta, the six paramitas, the generation and completion stage of Vajrayâna, Mahamudra, the Union of The Two Truths. Always using both method and wisdom together; then it is in accord with Liberation, with the real nature of our own mind, and of everything. The two aspects in everything: the two accumulations, the two kayas, the two gotras, the two truths -- inseparability, non-duality everywhere. Wholesomeness is taking into consideration those two aspects of the real nature of everything that is already present in us, and in everything. Discovering our own very subtle nature, Buddha-nature, is seeing the real nature of everything, with those two inseparable aspects, as the very subtle nature of our own mind. We are already perfect and pure; everything is already perfect and pure; it is just a matter of directly seeing this non-dual nature. We do not cause Liberation; it is not a fabrication. The Buddha nature is the real nature of our own mind and of everything. The real nature of everything is not changed by our ignorance of it, and our errors because of this. Seeing the real nature of our own mind and of everything is seeing the Buddha. Once we have directly seen the real nature of our own mind and of everything, then everything is pure inseparable Trikaya and wisdoms, Buddha-fields, and Buddha activities: inseparable compassion and emptiness. -- After refuting the view thinking that one can produce Liberation with specific methods through accumulating merit alone, here are refuted various forms of nihilism: rejection of karma, rejection of the path, rejection of thoughts, thinking emptiness is an absolute truth. We need both method and wisdom together. Only this is accord with Liberation, with the real nature of everything: not existent, not non-existent, not both, and not either. The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not either or something else. It is the Union of The Two: not one, not two. Everything is empty of inherent existence, but still dependently arisen and functional. The two, dependent origination and emptiness, are not contradictory, but interdependent. They are not different or separate, not the same. No absolute cause, effect or causality; but still no no-causality. The luminous space.)
1. The establishment of samsara.
(i.e. The conditioning, the causes and effects, and the support for this conditioning. How wholesome actions and conditioning might help to transcend all conditioning by producing this precious human life with its freedoms and endowments. Seeking the real nature of the mind, the real nature of samsara, in order to transcend it. So karma is not about an external god, external laws and judgments, but all from the mind itself. Taking responsibility for everything.)
There are three sections
·
a. The brief teaching(Even though everything is impermanent [empty of inherent existence], there is some causality, karma, conditioning [dependent origination]. Causes and effects of the two paths: By unwholesome ones we gain suffering and the lower realms -- staying in samsara for long, by wholesome ones there is happiness and the higher realms -- and the possibility of Liberation. -- Nothing is outside of causality: without causes or random, without effect or consequences. There is a causal relation in terms of quality and quantity. There is these two paths. The dark path: unwholesome actions lead to unhappiness and the lower realms. The light path: wholesome actions lead to happiness and the higher realms. Even though everything is relative, it is not complete chaos, there is a direction. And this direction is given by the real nature of everything. In short, one cannot get true happiness from acting badly, egoistically, hurting others. The effects are related to the causes, proportional and cumulative.)
·
b. The extended explanation(Causes and effect on the dark path. And a model of the mind that explains the conditioning superposed on an unborn basis-of-all, and the possibility of a gradual purification until the very subtle nature of the mind can be directly seen. Liberation form karma is gained by directly seeing its real nature, the real nature of the mind: luminous space. What makes an action unwholesome is its divergence with the real nature of everything, the fact that it is an investment based on an error, based on ignorance.)
·
c. How to eliminate the unwholesome(By adopting an attitude more in accord with the real non-dual nature of everything. By not basing all actions of egoism and the belief in inherently existing objects and characteristics. By seeing the relativity of everything, by thinking from others point of view before acting. By not ignoring the consequences of our actions on ourselves and on the society.)
a. The brief teaching
(i.e. Even though everything is impermanent [empty of inherent existence], there is some causality, karma, conditioning [dependent origination]. Causes and effects of the two paths: By unwholesome ones we gain suffering and the lower realms -- staying in samsara for long, by wholesome ones there is happiness and the higher realms -- and the possibility of Liberation. -- Nothing is outside of causality: without causes or random, without effect or consequences. There is a causal relation in terms of quality and quantity. There is these two paths. The dark path: unwholesome actions lead to unhappiness and the lower realms. The light path: wholesome actions lead to happiness and the higher realms. Even though everything is relative, it is not complete chaos there is a direction. And this direction is given by the real nature of everything. In short, one cannot get true happiness from acting badly, egoistically, hurting others. The effects are related to the causes, proportional and cumulative.)
From the establishment of the samsaric world, and being connected to peace, this is the first subject:
The black and white actions that are the formations of samsara
Have the nature of the ten wholesome and unwholesome actions.The ten unwholesome action and the ten wholesome ones that accord with merit establish samsara. What are they? The Precious Mala says:
Not cutting off life, and giving up thievery;
Leaving alone the spouses of other people;
With no talk that is frivolous, wrong and rough,
Keeping our speech both true and genuine.
Without the attitudes of desire and anger,
Having completely abandoned the view of ego,
These ten actions are the white karmic path.
The opposites are the path of unwholesome blackness.
These unwholesome actions produce suffering and the lower realms.
By the wholesome ones, we attain happiness and the higher realms.
The Objects of Mindfulness says:
(i.e. cause and effect of the two paths)
By unwholesome ones we gain suffering and the lower realms,
By wholesome ones there is happiness and the higher realms.
The Sutra on Production of Karmic Phenomena says:
The Householder Toutaputra, the Brahmin’s son, asked, Kye Gautama, by what cause and conditions are sentient beings short or tall, have many illnesses or few illnesses, have a pleasant or unpleasant color, great or small powers, exalted or low caste, great or small activities, and great or small prajña?
The Buddha spoke saying, "O Brahmin’s son, sentient beings are as they are because of karma. Their karmic roles are performed. They have their karmic birthplaces. They depend on karma. Low, high, and middle, exalted, degraded, bad, and good ones develop. The karma of sentient beings is various. Their views are various. Their actions are various. By black karma sentient beings are born among hell beings, pretas, or animals. By white karma they are born among gods and human beings.
(i.e. Culakammavibhanga Sutta - The Shorter Exposition of Kamma; MN135
2. "Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, lowborn and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority...")
(i.e. Saleyyaka Sutta - The Brahmins of Sala, MN41:
"Householders,
·
There are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.·
There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.·
There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.
"And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct?
·
Here someone is a killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings.·
He is a taker of what is not given: he takes as a thief another's chattels and property in the village or in the forest.·
He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal.
That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.
"And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct?
·
Here someone speaks falsehood: when summoned to a court or to a meeting, or to his relatives' presence, or to his guild, or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' then, not knowing, he says 'I know,' or knowing, he says 'I do not know,' not seeing, he says 'I see,' or seeing, he says 'I do not see'; in full awareness he speaks falsehood for his own ends or for another's ends or for some trifling worldly end.·
He speaks maliciously: he is a repeater elsewhere of what is heard here for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, he is a speaker of words that create discord.·
He speaks harshly: he utters such words as are rough, hard, hurtful to others, censorious of others, bordering on anger and un-conductive to concentration.·
He is a gossip: as one who tells that which is unseasonable, that which is not fact, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he speaks out of season speech not worth recording, which is unreasoned, indefinite, and unconnected with good.
That is how there are four kinds of verbal conduct not in accordance with the
Dhamma, unrighteous conduct.
"And how are there three kinds of mental conduct not in accordance with
the Dhamma, unrighteous conduct?
·
Here someone is covetous: he is a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!'·
Or he has a mind of ill-will, with the intention of a mind affected by hate thus: 'May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!'·
Or he has wrong view, distorted vision, thus: 'There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings, no good and virtuous monks and Brahmins that have themselves realized by direct knowledge and declare this world and the other world.'
That is how there are three kinds of mental conduct not in accordance with
the Dhamma, unrighteous conduct.
"So, householders, it is by reason of conduct not in accordance with the
Dhamma, by reason of unrighteous conduct, that some beings here, on the
dissolution of the body, after death, reappear in states of deprivation, in an
unhappy destination, in perdition, even in hell. "Householders, there are
·
Three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.·
There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.·
There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.
"And how are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct?
·
Here someone, abandoning the killing of living beings, becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings.·
Abandoning the taking of what is not given, he becomes one who abstains from taking what is not given; he does not take as a thief another's chattels and property in the village or in the forest.·
Abandoning misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a husband, as entail a penalty, and also those that are garlanded in token of betrothal.
That is how there are three kinds of bodily conduct in accordance with the
Dhamma, righteous conduct.
"And how are there four of verbal conduct in accordance with the
Dhamma, righteous conduct?
·
Here someone, abandoning false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to his relatives' presence or to his guild or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' not knowing, he says 'I do not know,' or knowing, he says 'I know,' not seeing he says 'I do not see,' or seeing, he says 'I see'; he does not in full awareness speak falsehood for his own ends or for another's ends or for some trifling worldly end.·
Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord.·
Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many.·
Abandoning gossip, he becomes one who abstains from gossip: as one who tells that which is seasonable, that which is factual, that which is good, that which is the Dhamma, that which is the Discipline, he speaks in season speech worth recording, which is reasoned, definite and connected with good.
That is how there are four kinds of verbal conduct in accordance with the
Dhamma, righteous conduct.
"And how are there three kinds of mental conduct in accordance with the
Dhamma, righteous conduct?
·
Here someone is not covetous: he is not a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!'·
He has no mind of ill-will, with the intention of a mind unaffected by hate thus: 'May these beings be free from enmity, affliction and anxiety, may they live happily!'·
He has right view, undistorted vision, thus: 'There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and spontaneously (born) beings, and good and virtuous monks and Brahmins that have themselves realized by direct knowledge and declared this world and the other world.'That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.
"So, householders, it is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.)
b. The extended explanation (i.e. unwholesomeness)
(i.e. Causes and effect on the dark path. And a model of the mind that explains the conditioning superposed on an unborn basis-of-all, and the possibility of a gradual purification until the very subtle nature of the mind can be directly seen. Liberation form karma is gained by directly seeing its real nature, the real nature of the mind: luminous space. What makes an action unwholesome is its divergence with the real nature of everything, the fact that it is an investment based on an error, based on ignorance.)
There are three parts
·
1) The support [the neutral alaya](Seeking the real nature of the mind under all conditioning, the support of all consciousnesses and appearances. Like a gradual process of purification of the mind that can be done in meditation with the Dhyanas, or observed while falling asleep, or while dying, or simulating it with Vajrayâna techniques. -- Both unwholesome and wholesome actions produce karma, but wholesomeness is preferable because it is closer to the real nature of everything by combining upaya and prajña, it produce better conditions favorable to be able to directly see the real nature of our own mind and to transcend all conditioning definitively. -- Everything, all objects of the three worlds, are merely imputed by the mind in dependence of accumulated karma. All appearances are not different or separate, nor the same, as the mind. -- Dhyanas (Shamatha) are not enough to produce Enlightenment; they have to be combined with the wisdom gained with Vipashyana.)
·
2) The supported [karma](The root cause ignorance. The ten unwholesome actions of body, speech and mind.)
·
3) The fruition [of unwholesome actions](The fruit depends on object, motivation, preparation, application of the unwholesome action. It is in accord with the causes and the dominant nature or power. In short self-conditioning: they are like bad habits, the more we do them, the more we will be attached to them and do them again. They are like poison; they necessarily bring great suffering and unhappiness. They have to be abandoned.)
1) The support
(i.e. Seeking the real nature of the mind under all conditioning, the support of all consciousnesses and appearances. Like a gradual process of purification of the mind that can be done in meditation with the Dhyanas, or observed while falling asleep, or while dying, or simulating it with Vajrayâna techniques. -- Both unwholesome and wholesome actions produce karma, but wholesomeness is preferable because it is closer to the real nature of everything by combining upaya and prajña, it produce better conditions favorable to be able to directly see the real nature of our own mind and to transcend all conditioning definitively. -- Everything, all objects of the three worlds, are merely imputed by the mind in dependence of accumulated karma. All appearances are not different or separate, nor the same, as the mind. -- Dhyanas (Shamatha) are not enough to produce Enlightenment, they have to be combined with the wisdom gained with Vipashyana.)
There are ten sections,
·
a) The explanation of alaya and consciousness,(Seeking the real nature of the mind under all the conditioning. The three aspects of the mind corresponding to the three realms: the neutral alaya, the alaya Vijnana with its seeds, and the seven consciousnesses (with its illusions, and actions). And the natural state, the true nature of the mind, Dharmadhatu: inseparability of space and luminosity of the kayas and wisdoms (inseparability of emptiness and dependent origination). Like a process of purification or separation: the ground (the essence, the pure mind), the cause (eliminating defilements superposed on that with the wholesome path), the fruit (sugatagarbha free from all defilements), the separated (the eight consciousnesses, the conditioning). -- So here is the difference between wholesome and unwholesome, even though everything is relative. Wholesomeness are methods based on the real nature of everything that help in purifying the original awareness from its superposed conditioning based on ignorance. They are relatively more wholesome than the so called unwholesome because they are closer to his non-dual real nature, because they always combine upaya and prajña. Not hurting others, not acting out of egoism, [and bodhicitta] are antidotes to the illusions of separated-ness, individuality, ego, inherent existence. So this model explains the two paths, wholesomeness and unwholesomeness, how conditioning is supported and how it can be transcended. It explains what was unclear with the simpler model of karma.)
·
b) How consciousness accumulates karma(The origin of the three worlds. Which precise causes result in a rebirth in each of the three worlds. But any rebirth in any of these three worlds is still a rebirth in samsara. They are all impermanent, unsatisfactory, based on ignorance of the real nature of everything. The only way to transcend permanently all existing conditioning and to produce no more is to seek and directly see the real nature of our own mind, and thus the real nature of everything. -- The three worlds are three occasions of the mind: with conditioning and producing conditioning, with conditioning without producing more conditioning, without the influence of conditioning and without producing more conditioning. Or as exemplified by body, speech / abstractions and pure mind. They correspond to three stages of purification of the mind with the practice of the eight Dhyanas, or going to sleep, or dying. But they are conditioned, impermanent; there is rebirth in a lower realms after. The first stage being the ordinary mind of every day as a sentient being. The first stage being the ordinary mind of every day as a sentient being. The last stage being to see their real nature and inseparability.)
·
c) The occasion of awareness(Seeking the very subtle nature of our own mind under all the conditioning using the eight Dhyanas to put it into a state where there is no actual production of karma, and where it is out of the influence of the already accumulated karma. The mind is then temporarily / artificially purified, by cutting off all involvement with the world, thus cutting off the potential role of the conditioning. But that is still a (forced / artificial) conditioned state, thus impermanent and unsatisfactory. What is gradually observed goes from the gross mind of every day, to its more subtle nature not producing more karma in Dhyanas, to its very subtle nature outside of the influence of already acquired karma in formless Dhyanas. Then, around this state of high concentration (Shamatha, samádhi), we can investigate (Vipashyana) and directly see its real non-dual nature in action, and the real nature of everything. -- The three occasions are three states where we can observe the mind while seeking its real nature under all the added conditioning. The usual every day state is when it is under the influence of accumulated conditioning and producing more karma (much fermentation); then there is the eight consciousnesses (assimilation, accommodation, becoming). As a result of the first four Dhyanas, the mind is not producing any more new karma (no action, no-thought), and what can be observed is the alaya Vijnana, the subtle mind, which is still under the influence of already accumulated karma (still filtering, assimilating on acquired schema). As a result of the formless Dhyanas, the mind is also temporarily free from the influence of accumulated karma (no objects), while still not producing any more new karma (no action, no thought). Then the mind that is directly seen is the alaya, the essence. -- But these three occasions are still within samsara. Only the union of upaya and prajña will permit to transcend all conditioning definitively, thus escaping all karma influence and formation.)
·
d) Knowing the occasions:(The union of Shamatha and Vipashyana, union of upaya and prajña: So the temporary purification of the mind using the eight Dhyanas permit us to reach a state where the very subtle nature of the mind (alaya) can be directly seen beyond conceptualization. But that is still a conditioned and thus impermanent state. We should not get attached to this state. It is a skillful means (upaya) used to study the real nature of the mind under all conditioning, and the real nature of everything (prajña). Coming slowly out of this high concentration state we can observe the arising of thoughts creating the three worlds and directly see their real nature. We can then see through all the conditioning, see their real nature and become free from its influence. -- The perfection of the Dhyanas (upaya) is to combine them with Vipashyana (prajña); staying away from the two extremes: not rejecting the world as if completely non-existent or falling for a mind that is suppose to be without any thought, not accepting the world as inherently existing or being slave of the conditioning; not meditating, not non-meditating. Only then is it in accord with the goal, with the real nature of the mind and of everything: Dharmadhatu, luminous space.)
(Note: About the purification of the body, speech and mind corresponding to the three worlds: The purification of the body permits to go beyond ordinary realism, and to see the alaya Vijnana, the mind interpreting the world without actually producing more karma. The purification of the speech permits to go beyond simple idealism, beyond the acquired karma, the scheme of assimilation, by creating an artificial situation where there is nothing concrete to assimilate, or to filter using the karma seeds. What is seen then is the alaya, the very subtle mind without the influence of the karma seeds. The purification of the mind is to go beyond this artificial state of pure mind; not thinking there is this duality of an impure mind, and a pure mind; and thinking that one is preferable than the other. Purifying the three together is to see their inseparability, not falling into monism either. This is done while perfecting Dhyanas by combining them with Vipashyana. It is then seen that a mind with or without thoughts is not different, not the same; that appearances and mind are inseparable; that appearances and emptiness are inseparable; that mind and body are inseparable. So the real nature of everything is gradually seen as being: not existence / realism (empty), not non-existence / idealism / nihilism (still dependently arisen and functions), not both / dualism (inseparability), not neither / monism (non-dual: not one, not two). Those are the stages of the progressive purification along the path.)·
e) What predominates in the three chief realms(What are the conditions in each of the three worlds? Which of the three occasions predominates? What kind of objects predominates? Which stage of purification of the mind is mostly seen? -- Of course these three realms are pure abstractions, nothing is that clearly separated. Karma operated simultaneously on an infinite number of levels. The distinction between levels is purely arbitrary and relative to our own egoistic point of view. And each of these levels can be said to have three realms depending on the conditioning that seems to be efficient / apparent at that level. -- The three stages are defined by considering the influence and the production of conditioning or karma. It could apply to what we call individual sentient beings, or to a group, or a society, or any level higher or lower. At one level there is apparent assimilation, suffering, accommodation, adaptation, complexification. An the next level there is only assimilation, with no acting or thinking. At the next not assimilation or accommodation, like conditioned death or a perfect state with no need. There is also the state of Buddhahood where everything is compassion activities and wisdom.)
·
f) How consciousness dissolves(Conditions and opportunity in the desire realm to directly observe the very subtle nature of the mind and possibly its real nature. The gradual stages of purification of the mind (as explained above) are similar to the stages of the death process, or when going to sleep. The mind then withdraws, abandons all activities, then all conditioned appearances, all defilements and becomes more and more purified. With practice, the various stages of the mind can be directly observed there also. So this can also be used to "directly see the real nature of the mind" and of everything, and thus become totally Enlightened. [Assuming this is not just a conceptual artifact of this particular model.] -- It is also compared to the withdrawal of the winds into the central channel as practiced in Tantra yana.)
·
g) If one divides dharmas individually(Conditions and opportunity in the form realm to directly observe the subtle nature of the mind, the alaya Vijnana. That would be the result of practicing the first four Dhyanas. Objects are still seen due to already accumulated karma, but there is usually no new karma formation since the mind is artificially maintained in a forced state of no-action, no-thought. But since this state is forced, conditioned, it is thus impermanent, unsatisfactory, and still subject to already accumulated karma. -- Appearances are still conditioned by the actual assimilation schema; there is still filtering by the actual five aggregates. But there is no action, no analysis, no conceptualization, no further fermentation, no emotional involvement, no attachment, no repulsion, no fears; just bliss due to the absence of suffering.)
·
h) How continuity of mind depends on the four formless skandhas of name(Conditions and opportunity in the formless realm to directly observe the very subtle nature of the mind, the alaya. That would be the result of practicing the four formless Dhyanas, some Tantra yana practices like the tsumo fire, or by observing it in the process of death. No objects of the senses are usually seen; the mind is almost completely out of the influence of previously accumulated karma. Also there is usually no new karma formation since the mind is maintained in a state of no-action, no-thought. No new karma good or bad, but ignorance increases. Also, since this Dhyana state is forced, conditioned, it is thus impermanent, unsatisfactory. Also, at the moment of death, if there is ignorance, the mind is not totally purified; there remain the conditioning (stored in the four mental aggregates). They have not disappear, they have just been temporarily disabled by this deep concentration on objects like infinite space and so forth. So there is no real discontinuity, the conditioning continue. There will be rebirth in samsara based on the state of the mind at the last moment which is dependent on all past actions, and on the level of wisdom.)
·
i) How to comprehend the mind of the four formless Dhyanas(So even the best formless Dhyanas are not Liberation. They are just impermanent state. Ignorance is not removed; it is increased. The real nature of conditioning, of the mind, of everything, is not directly seen. It is just a temporary rejection of everything, like nihilism. Because of this ignorance the cycle of samsara will continue after coming out of this state. There is still the high probability of ending up in the three lower realms with its suffering for an eternity. -- To be efficient this high state of concentration (Shamatha) has to be combined with an investigation of the real nature of everything (Vipashyana). The perfection of these Dhyanas is to unite them with the wisdom realizing the real nature of everything, even these Dhyanas states.)
·
j) In particular, how the three-fold awareness of the desire realm of same and different, by becoming familiar to the mind of desire, also produces the cause of liberation.(Both form of karma, wholesome and unwholesome, are conditioning leading to a rebirth in samsara. But wholesome is preferable since it leads to the higher realms, to the precious human life with its freedoms and endowments, and to the possibility of seeing through all conditioning, of transcending all conditioning. It is preferable because it is closer to the real nature of everything, because it permits to acquired peace of body and mind through morality and renunciation, to develop the high concentration of the Dhyanas and have the opportunity to purify the mind and see its real nature, to develop wisdom with the Vipashyana, to unite upaya and prajña and reach complete Enlightenment. -- Knowing the real nature of the mind, the three occasions: In the desire realm, we can produce bad karma leading to the three lower realms, or good karma leading temporarily to the three higher realms. We also have the opportunity to transcend all karma formation with this precious human life by becoming a vessel of practicing the Dharma. What we have to do is to directly see the real nature of our own mind (how the various consciousnesses, appearances, the three poisons...are arisen; the wholes process of conditioning), to observe it in action in the present, and to see that everything is dependent on the mind. We should become aware of the three aspects all the time: the aspect of non-thought, the luminous aspect, the klesha-mind. Meaning: we should always be aware of the two truths (dependent origination and emptiness; or luminous space; or inseparability of appearances and emptiness; or inseparability of upaya and prajña), and that appearances taken as inherently existing are mere illusions created by conditioning, explained by the working of karma and of the eight consciousnesses. This is the equivalent of the three aspects of the Yogacara.)
i) What consciousness predominates during the day
(It is important to become familiar with the dynamic of the three aspects of the mind: the alaya, the alaya Vijnana, the seven consciousnesses. If we can see how the consciousness of an object is dependent on past karma (conditioning) superposed onto the untouched very subtle nature of our mind, then we can become free from the illusion.)
ii) The way in which these are the same and different
(The gradual stages of purification of the mind (as explained above) are similar to the stages of the death process, or when going to sleep. The mind then withdraw, abandon all activities, then all conditioned appearances, all defilements and becomes more and more purified. With practice, the various stages of the mind can be directly observed there also. So this can also be used to "directly see the real nature of the mind" and of everything, and thus become totally Enlightened. The reverse process is similar to rebirth, or while waking up from one-pointed sleep, or while coming out of deep formless concentration. Becoming familiar with this is becoming familiar with the real nature of the mind, with its two inseparable aspects of space and luminosity. It is directly seeing that everything is dependent on the mind; not different or separated, not the same. With practice one can become aware while those two processes occur: withdrawal and emanation.)
(The meaning summarized:
Everything come from the non-dual unborn mind. The various consciousnesses are not separate or different, not the same from the original awareness. A mind with or without defilements is not different, not the same. Samsara and Nirvana are not different, not the same. They are both dependent on the mind, both empty of inherent existence. But one is with ignorance, the other without. One is impermanent, the other permanent. The basis-of-all, the support of all, is the unborn Buddha-nature. There is nothing to do, nothing to not do; nothing to accept, nothing to reject; it is just a matter of directly seeing the real nature of our own mind.
-- When there is ignorance there is dependence on conditioning and production of more conditioning. When there is the Union of The Two Truths, one is not fooled by the conditioning, and doesn't produce any more conditioning. In both case it is the same essence and luminosity.)
a) The explanation of alaya and consciousness,
(i.e. Seeking the real nature of the mind under all the conditioning. The three aspects of the mind corresponding to the three realms: the neutral alaya, the alaya Vijnana with its seeds, and the seven consciousnesses (with its illusions, and actions). And the natural state, the true nature of the mind, Dharmadhatu: inseparability of space and luminosity of the kayas and wisdoms (inseparability of emptiness and dependent origination). Like a process of purification or separation: the ground (the essence, the pure mind), the cause (eliminating defilements superposed on that with the wholesome path), the fruit (sugatagarbha free from all defilements) the separated (the eight consciousnesses, the conditioning). -- So here is the difference between wholesome and unwholesome, even though everything is relative. Wholesomeness are methods based on the real nature of everything that help in purifying the original awareness from its superposed conditioning based on ignorance. They are relatively more wholesome than the so called unwholesome because they are closer to his non-dual real nature, because they always combine upaya and prajña. Not hurting others, not acting out of egoism, [and bodhicitta] are antidotes to the illusions of separated-ness, individuality, ego, inherent existence. So this model explains the two paths, wholesomeness and unwholesomeness, how conditioning is supported and how it can be transcended. It explains what was unclear with the simpler model of karma.)
The supporting ground of these is the neutral alaya (i).
As if on the surface of a mirror without reflections,
(i.e. The aspect of non-thought is alaya itself, the such-ness of space.
-- The mind in the highest formless Dhyana, not producing karma, not subject to
karma seeds.
-- The objects of meditation are immaterial, limitless objects, associated with
the mind.)
Luminous awareness, without conceptual [1] objects (ii),
Produces a ground for such reflections to arise,
It is like the luminous clarity of a mirror.
(i.e. The luminous aspect, free from thought, is alaya-consciousness.
-- The mind in the four Dhyanas, not producing karma, but still subject to karma
seeds.
-- The objects of meditation are immaterial, limited objects, associated with
the speech.)
From that comes the consciousness of the five sense faculties (iii 1-5).
As the five senses fixate their objects, such as form,
In its own nature this is not conceptual;
Rather they are like reflections in a mirror.
(i.e. The five sense consciousnesses are non-conceptual.
They only communicate directly with the present.)
After that occurs, there rise the awareness’s
Of the divided objects of grasping and fixation.
Within successive moments, as these are fixated or not,
There may be conceptualization, or there may not.
The former is klesha-mind (iii-7), and mental consciousness (iii-6).
(i.e. The mental consciousness is the process of analyzing former objects of these or saying,
"These are the apparent objects of the five gates," when these first arise. It is conceptual.
Klesha-mind occurs after that, when desire, hatred or indifference (the three poisons)
arise simultaneously with experience. The kleshas are the emotional conditioning
based on the belief of inherent existence.
-- The mind under the influence of conditioning, and producing more conditioning.
-- The objects of meditation are material and limited objects, objects of the senses, associated with the body.)[The natural state / Dharmadhatu (iv)]
(i.e. The mind fully Liberated, transcending all conditioning.
The real nature of the mind: inseparability of space (emptiness) and luminosity (dependent origination).)(i.e. This is the teachings of the Chittamatra / Yogachara. Its goal is to answer the question: how is individual karma transmitted between lives if there is no permanent self. The answer is very complex, but still just a conceptual model. The idea seems that there is a real mind stream, a flow of causality, but with no inherently existing entity in it. The flow itself is thought as being inherently existing, but nothing else. So the karma seeds are part of this mind stream and are having effects in subsequent lives. So within this model, the goal is to see the real nature of this very subtle mind and the conditioning that is superposed on it. These teachings, with the alaya Vijnana and the Buddha-nature, put the emphasis on the fact that the mind is "not non-existent", that there is "some causality", that there is "dependent origination". But, I think, the perfection is to ultimately see that all of these are also "not existent", or "empty of inherent existence" without exception.)
(i.e. The support of karma (or conditioning) is beyond the conditioning itself; beyond everything that is caused, fabricated, impermanent, conceptualized. It is not existent, not non-existent, not both, and not either. It is beyond any description, beyond all conceptualization, all discrimination, all dualities, all objects, all consciousnesses of objects. It is beyond causality space and time. All of these are like illusions arisen on top of this real nature, this basis-of-all, this alaya. But still, since it is not complete non-existence, we give it a name, alaya, and use it as anything else, as a relative truth in a context of causes and effects. So it is used as the non-conceptual basis from where emerge the reflections of objects, the consciousnesses, the conceptualization, the appearances. It is used as an image, a concept that is supposed to explain how karma is transmitted between lives. Some characteristics of this alaya is that it is not "individual"; not discriminative, not conceptual, not caused. So it is not an individual storehouse of karma; there is no absolute individuality at this level. Some might jump to the conclusion that it is "a cosmic transcendental mind -- the big-Oneness"; but it is not none, not many. Also it is not different or separate from the world, and not the same. So it is not a big One mind existing independently of the worlds. The Middle Way is still to stay away from the extremes of realism, nihilism, dualism and also "monism." Although, monism is used here as a skillful means.)
Karma and all the resulting appearance of phenomena depend on what is within alaya as its seeds.
The Sutra of the Immaculate Wisdom of Manjushri says:
Alaya (i) is the ground of everything,
The ground of both samsara and nirvana,
And all the appearances of phenomena.(i.e. The question is : what is the support of everything that is caused, impermanent, empty of inherent existence? And what is the support of the path, of the Buddha qualities...What is the support of all the conditioning (karma), the de-conditioning (the path), and the fruit (Buddhahood)? It has to be itself not caused, not impermanent, not imperfect, but still explain samsara and Nirvana. It is a support that doesn't have the defaults of the supported (all fabrications of the body, speech and mind). It is called, the pure alaya, the non-dual original awareness, the unborn Buddha-nature, ... When it knows its real nature is without ignorance (Nirvana), otherwise it is the basis of all appearances, the support of karma and suffering (samsara).)
(i.e. There is a vicious circle here. There is no absolute causality, but some causality. There are no inherently existing causes, effects, and causality; but still there is no effect without a cause, and no cause without an effect. There is no fist cause, no final effect. But here we are talking about a first cause, a basis-of-all, and a final effect, Nirvana. It should obviously be understood as merely skillful means. The goal is to point out why the wholesome actions are preferable to unwholesome actions, and what distinguishes them apart. The answer is that wholesome actions are more in accord with the real nature of everything: empty but still functional.)
·
The such-ness of space is called the neutral alaya (i) (i.e. Its essence is being empty of inherent existence.). The ground of all that is divided it is completely neutral and undistinguished.·
On top of this, or within it, connected to and supporting the spontaneously present, primordially uncompounded nature of insight is the alaya of reality (ii-a). (i.e. Its nature is being the source of luminosity, appearances)Ø
This is made into a ground (ii-b) by ignorance. (i.e. The variable is: does it know its own real nature? Or is it ignorant of this?)Ø
The support of the dharmas of samsara, the collections of the eight consciousnesses, with their habitual patterns, is called the alaya of the various habitual patterns (ii-c). (i.e. When it is ignorant of its own real nature, then all appearances are seen as inherently existing. There is thus formation of karma, and its consequences.)§
Within this are supported all things of the compounded nature of good and evil, arising as various joys and sorrows. (i.e. All objects of discrimination are generated in dependence of this. All causes, effect, relations, views, methods...)§
Here all causes and fruitions in accord with merit and all goodness according with liberation are also supported. These are naturally supported by the fruition free from defilement.
As for the extended explanation of these, on top of the neutral alaya (i) are lower wholesome and unwholesome samsaric causes and effects; the aspects according with liberation, the separable cause of nirvana; and the karma of phenomenal appearances. [2] As many as are perceived are supported. Wholesome things according with liberation, included in the true path are incidental and compounded. Therefore, they are supported as separable causes within the alaya of various habitual patterns (ii-c). They are supported on the gotra (i.e. Buddha Nature -- also: teachings and commentaries on Maitreya/Asanga's Buddha Nature root texts) as fruitions of separation. Such a fruition is dependent in something like the way that the revealed sun depends on the sun behind obscuring clouds which is yet to be revealed.
(i.e. There seems to be a distinction in the quality of the wholesome and unwholesome appearances. They are not at the same level. Wholesome actions, the methods of the path, are more based on the real nature of everything: not existence, not non-existence, not both, not either. That is why they always combine both method and wisdom; they always not based on selfishness, and never result in hurting others. They usually consist of the Middle Way: not accepting, not rejecting. )
The Uttaratantra says:
Earth is in water, water in wind, [3] and wind in space.
But space is not in the dhatus of wind and water and earth.
Thus the skandhas (i.e. five aggregates) and dhatus [4] (i.e. irreducible elements), and the powers of sense,
Are supported in existence by karma and the kleshas.Karma and the kleshas are not as they should be.
They always exist in the form of mental artifacts.
As for these mental artifacts that are not proper entities,
They exist completely in the purity of mind.
But the true nature of the mind does not exist in these.(i.e. The support, and the supported. The container and contained. The pure alaya and the stains of defilements.
It is said that it is by directly seeing the real nature of our own mind, or our own unborn Buddha-nature, that we become liberated from all the defilement, from all karma formation and its consequences. This pure alaya is this unborn Buddha-nature. It is covered by defilements because it ignores its own nature and thinks objects of the three worlds are inherently existing, independently of itself. Once all appearances are seen for what they really are, thus purifying the mind from them, and once the mind is completely purified and can see itself directly, then it is Nirvana. So it is like purifying the gold, the container, the already perfect support. It is like directly seeing the real nature of this container, this pure alaya without all of its conditioning that has accumulated because of ignorance. But, let's remember, that, although one may seek the very subtle nature of its own mind, the support, what is found is that there is nothing under all the conditioning. There is no permanent self, no individual ego, no cosmic ego.)In this case we speak of: [Like a process of purification or separation]
1). The ground of separation
2). The cause of separation
3). The fruition of separation
4). The separated.
The ground of separation is the element or essence.
The cause of separation, eliminating defilements superimposed on that, is the aspect in accord with liberation, possessed by the wholesome path.
The fruition of separation is that when sugatagarbha has been freed from all defilements, the Buddha qualities manifest.
The separated is the eight consciousnesses, with their various habitual patterns, which depend on the alaya of the various habitual patterns (ii-c).
These, according to secret mantra, are known as the basis, producer, and fruition of purification and that, which is to be purified. The words are different, but the meaning is the same. Within that state, without dependence, is the nature of ignorance, the alaya of the various habitual patterns (ii-c). It is the cause of impure samsara and its consciousness. That compounded wholesome entities are associated with the level joined to liberation has been taught for a long time. The alaya of reality (ii-b) is associated with the Buddha qualities of nirvana, which depend on it. These arise because of the essence, emptiness; the nature, luminosity; and all pervading compassion. The jewel-like qualities of the alaya of reality (ii-b), neither defiled nor free from defilement, are spontaneously present as realization of the primordially luminous kayas and wisdoms.
(i.e. This comparison with a process of purification is necessarily imperfect; just a dependently arisen adapted skillful means. The luminosities, the defilements, the poisons, are not extracted and discarded (rejected) (nor are they accepted as they appear); they are "transmuted" into wisdoms, Trikaya and Buddha-fields by seeing their real nature. Everything has always been pure, perfect, and self-liberating.)
The Natural State (i.e. after alaya)
(i.e. From bellow: Some teachers of the new transmission say that alaya Vijnana dissolves entirely into the impermanent alaya. Alaya dissolves into Dharmadhatu. On the subsiding of coarse and subtle grasping, the simplicity of empty and luminous dharmata arises and, if it is recognized, confusion is eliminated.
…After the seven consciousnesses dissolve into alaya. Alaya dissolves in the purity of space. Then there is the primordial state of co-emergence, the natural state of wisdom, emptiness/luminosity.)The natural state is natural, complete purity, like space.
Though described by the names mark-less, emptiness, completely uncompounded, and so forth,
it is not nihilistic empty nothingness;
rather, it is realization of spontaneous presence, the luminosity of the kayas and wisdoms.
It is empty in the sense of being completely liberated from all dharmas of samsara.(i.e. The Union of the Two Truths: emptiness and dependent origination; inseparability of appearances and emptiness. Beyond existence and non-existence, and both or neither. Beyond all description, all conceptualization. We cannot describe it, but just use skillful means against one extreme or another.)
The Continuous Display of Beauty says:
The disk of the moon immaculate and pure,
Always undefiled, is completely full. (i.e. Absolute truth of emptiness of inherent existence)
By the power of time within this world,
The moon is thought to wax and wane in phases. (i.e. Relative truths: appearances)Likewise, the alaya of reality (ii-b)(i.e. relative: appearances)
Always is or possesses sugatagarbha. (i.e. absolute: emptiness)
Alaya here is another word for the essence
As it was taught by the Tathágatas.For individuals who do not understand this
Alaya, by the power of habitual patterns,
Is seen as various karmic joys and sorrows,
The Universal affliction of the kleshas.(i.e. With the ignorance of these two inseparable aspects of the real nature of everything, the appearances are seen as inherently existing. From this comes discrimination, conceptualization, grasping, the three poisons, and all the 84,000 defilements.)
With a nature pure and undefiled,
With qualities like a wish-fulfilling gem,
Without transmigration, and without change,
It is the perfect awareness of liberation.(i.e. The basis-of-all is beyond all discrimination, beyond all conceptualization, beyond samsara and Nirvana. The support of karma is beyond all karma formations.)
Maitreya says:
There is nothing to be illumined,
There is nothing to be improved.
The real looks at the real.(i.e. One may seek the real nature of the mind, but finding it is finding that there is nothing under all of this. There is no inherently existing subtle self under all of this. It is beyond existence and non-existence; not both, not neither. It is the Union of the two.)
In accountable names, this is called the associated alaya of reality (ii-b), the beginning-less goodness of the element of dharmas, sugatagarbha, the dhatu (i.e. irreducible element), the luminous nature of mind, Dharmadhatu, the such-ness of the natural state, the natural purity of such-ness, the perfection of prajña, the supporting ground, the source of arising, and the producer of the cause of separation. However, what is being named cannot be truly encompassed by thought.
In addition to the nature of mind there is the support of habitual patterns of samsara, called the alaya of the various habitual patterns (ii-c). What is it like? It is primordially without the karmic natures of wholesome and unwholesome, liberation and apparent phenomena. That is because it is the support and producer of all such incidental productions. Since the arising of both good and evil depends on it, and because its essence is ignorance, it is neutral.
Some say that ignorance rather than the alaya of the various habitual patterns (ii-c) is the support and producer of the five poisons and phenomenal arising. That is just a change of labels. Why? Though it is not the same as the ignorance that discriminates the five poisons, co-emergent ignorance at the time of first being confused by samsara is also called ignorance.
The support and producer of phenomenal appearance should be examined further. It is not the support and producer of the wisdom of Buddhahood, possessing the two purities, primordial purity and purity from incidental defilements. That kind of alaya must remain unchanged.
(i.e. This is about the difference in terms of level about the wholesome and the unwholesome. One is based on the alaya of reality (ii-b), the other is based on the alaya of the various habitual patterns (ii-c). One is more close to the real non-dual nature of everything. That is why wholesome actions for the benefit of helping all sentient beings without discrimination are done by both Bodhisattva and Buddhas (the difference is the wisdom associated with them.) Unwholesome actions are not in accord with the real nature of everything.
-- In short, this model is defining the difference between unwholesomeness and wholesomeness, by comparing it to the real nature of everything. Everything is relative, but not totally arbitrary, the more something is close to the non-dual real nature of everything, the more it is wholesome or appropriate as a path. But of course we have to take into consideration the actual mental state of the student. if the wholesome action is too much different than his actual model then he will simply reject it. So it is a gradual path, using more and more wholesome actions.)
The Holy Golden Light says:
The alaya that remains is Dharmakaya, the essence.
The Tantra on Exhausting the Basis of the Elements says:
The pure alaya is the same as Dharmadhatu.
Pure alaya is not the cause of the dhatu separate from defilement, and they are not related as support and supported. It does not produce compounded merit and actions of meditation on the path of the accumulation of wisdom, except in the sense of being the support of their phenomenal appearance. Since these are included in the true path, though classified as deceptive and impermanent, it is therefore accepted that they are dependent on the alaya of various habitual patterns (ii-c). If so, how is it reasonable that it also destroys such things?
This has been said, but it really is like that. It is like a lamp dependent on a wick or a fire dependent on fuel burning until they burn themselves out. Though they depend on alaya, habitual patterns of samsara are self- purified by the path of the two accumulations. In that way defilements of the gotra (i.e. Buddha Nature -- also: teachings and commentaries on Maitreya/Asanga's Buddha Nature root texts), or of Dharmadhatu, are purified. Then the phenomenal exists as it did at first, as the manifested luminosity of enlightenment. What produces this manifestation is called the condition of purification. Subsequently the antidotes that produce purification destroy even themselves. This is because they are good false conceptions imputed by mind.
The commentary on the Uttaratantra says:
The beginning [5] of the manifestation of enlightenment occurs because all truths of the path are eliminated.
The Madhyamakavatara says:
By burning all the dry kindling of every knowable object
There is the Dharmakaya of the victorious ones.
If so, what about the kind of emptiness that throws nothing away or the thirty seven factors of enlightenment?
Things are gathered into the level of Buddhahood without being thrown away, and there are the thirty- seven factors of enlightenment; but neither of these are included in the path, since at that point the path is over.
The list of names of the great darkness is co-emergent ignorance, the alaya of the various habitual patterns (ii-c), obscuration without beginning or end, primordially existing unawareness and so forth.
The nature of mind like the sky, besides existing as the beginning-less space of the dhatu, depending on liberation is yogic union, and depending on samsara is the various habitual patterns. These are the joys and sorrows of the different appearances of samsara and nirvana and the arising of their faults and virtues. The commentary to the Uttaratantra says:
The dhatu of time without beginning and end
Is the true state of all the various dharmas.
Since this exists, all beings are in nirvana.
The neutral alaya of the various habitual patterns is like a mirror.
The alaya-consciousness is like the luminous clarity of the mirror.
The consciousnesses of the five gates are like reflections in the mirror.
The mental consciousness is the process of analyzing former objects of these or saying, "These are the apparent objects of the five gates," when these first arise.
Klesha-mind occurs after that, when desire, hatred or indifference arise simultaneously with experience.
If there is no such appraisal by klesha-mind, there is no formation of any of the three poisons, and no karma is accumulated by the six sense-awareness’s. This is how the former teachers say it should be analyzed.
When the nature of all dharmas is known, the situation of the view, meditation, and action, is like that.
Ignorant beings who make biased assertions about such a mind accumulate bad karma.
Thus, the gate of accumulating karma is the mental sense and the five senses along with their supports.
The actual accumulator is mind possessing the kleshas and wishing for goodness, and the one who knows such a mind. When these are collected, they are collected on top of alaya. The developer, proliferator and collector, diminisher and so forth, is alaya Vijnana.
Master Lodro Tenpa in his great commentary on the Mahayanasutralankara says:
The mind-sense and the five senses, the eye and so forth, are the gates of karma, and supports of its entering. The mind that thinks of good, bad, and indifferent is the producer. The six objects, form and so forth, are what is produced. Alaya Vijnana is the developer. Alaya is their support and place, like a house.
Alaya Vijnana is clear and vivid awareness with no fixation of grasper and
grasped. Proliferating from that are the awareness’s of the five senses.
The eye consciousness has insight of form. It does not arise conceptually, but
as consciousness.
Similarly the ears hear, the nose smells, the tongue tastes, and things that the body can touch are sensed. They do not arise conceptually, but as consciousness. The apparent objects that seem to arise as likenesses in the five gates are dharmas. They are also the mind consciousness and the dharmas of the object aspect. These phenomena, arising as apprehensions, [6] are known as consciousness.
The same text says:
As for mind-consciousness, traces like former objects arise, or inferences of non-manifest objects, but these too are objects of consciousness. Also the awareness’s of the five gates and alaya Vijnana, as soon as they have ceased, as former objects or phenomena of the individual six awareness’s, are also mental.
The Abhidharmakosha says:
As soon as the six have ceased,
Their consciousness becomes mind.
When there is apparent form, the vivid, luminous object without a grasper is
alaya Vijnana. The arising awareness that apprehends a form-phenomena is the
eye-consciousness. When presentation of both has ceased, the instantly arising
aspect that thinks and makes the imputation, "this is form," is mind
or concept mind. [7]
Moreover, entering that same instant, labeling that non-conceptuality quickly
and precisely as non-conceptual, the object first intuited is labeled in
"grasping conception." [8] Detailed analysis that arises after that is
"fixating conception." [9] If there is not this continuation of the
apprehension of mind at the first instant, karma does not accumulate. So it is
maintained by all the lords of yoga.
The Doha of the Peak of Knowing says:
The consciousness of the objects of the six senses,
Is not defiled by simply being grasped.
Without karma, it is also without it’s ripening.
It is seen without defilement, like space.
b. How consciousness accumulates karma
(i.e. The origin of the three worlds. Which precise causes result in a rebirth in each of the three worlds. But any rebirth in any of these three worlds is still a rebirth in samsara. They are all impermanent, unsatisfactory, based on ignorance of the real nature of everything. The only way to transcend permanently all existing conditioning and to produce no more is to seek and directly see the real nature of our own mind, and thus the real nature of everything. -- The three worlds are three occasions of the mind: with conditioning and producing conditioning, with conditioning without producing more conditioning, without the influence of conditioning and without producing more conditioning. Or as exemplified by body, speech / abstractions and pure mind. They correspond to three stages of purification of the mind with the practice of the eight Dhyanas, or going to sleep, or dying. But they are conditioned, impermanent; there is rebirth in a lower realms after. The first stage being the ordinary mind of every day as a sentient being. The first stage being the ordinary mind of every day as a sentient being. The last stage being to see their real nature and inseparability.)
Now, as for how these consciousnesses accumulate karma:
By the coarsened vice and virtue of conceptual desire
Alaya supports the seeds [10]of constructing what is desired.
(i.e. The five sense consciousnesses are non-conceptual.
They only communicate directly with the present.)
The mental consciousness is the process of analyzing former objects of these or
saying,
"These are the apparent objects of the five gates," when these first
arise. It is conceptual.
Klesha-mind occurs after that, when desire, hatred or indifference (the three
poisons)
arise simultaneously with experience. The kleshas are the emotional conditioning
based on the belief of inherent existence.
-- The mind under the influence of conditioning, and producing more
conditioning.
-- The objects of meditation are material and limited objects, objects of the
senses, associated with the body.)
Luminous non-thought is reconstructed as form.
(i.e. The luminous aspect, free from thought, is alaya-consciousness.
-- The mind in the four Dhyanas, not producing karma, but still subject to karma
seeds.
-- The objects of meditation are immaterial, limited objects, associated with
the speech.)
Depending on these seeds there is one-pointed, formless non-thought.
(i.e. The aspect of non-thought is alaya itself, the such-ness of space.
-- The mind in the highest formless Dhyana, not producing karma, not subject to
karma seeds.
-- The objects of meditation are immaterial, limitless objects, associated with
the mind.)
The removable two obscurations, the nature of samsara,
Are an essential part of their environment.
(i.e. But any rebirth in any of these three worlds is still a rebirth in
samsara.
They are all impermanent, unsatisfactory, based on ignorance of the real nature
of everything.)
·
From the false conceptions of the coarse grasping and fixation of mind, one falls into the good and bad karma of the desire realm.·
If the natural state is not attained in samádhi, meditation in which conceptualization of apparent objects as appearances does not arise, karma collects on top of alaya in the realm of form.·
By meditating in complete non-thought, in the sense of blocking apparent objects, seeds of being born in formlessness are heaped up in alaya.
The chapter on "ultimate samádhi" of the Edifice of the Three Jewels says:
Whoever is afflicted by desire [11] produced by discursive thoughts, in turn produced by formations of good, bad, and indifferent, falls into the desire realm.
Whoever within this kind of mind has complete non-thought that does not discard objects, produces one-pointed yogic union. Separate from the essence of Dharma, this is conditioned formation of the form realm.
Whoever is within either form or desire, not seeing the tracks of mind's objects, and becoming accustomed to this by looking at it a great deal, whirls in the formless realm.
These will never be liberated from these three realms of samsara. Therefore, hearing with true hearing, one should earnestly meditate on that which should be meditated on.
c) The occasion of awareness
(i.e. Seeking the very subtle nature of our own mind under all the conditioning using the eight Dhyanas to put it into a state where there is no actual production of karma, and where it is out of the influence of the already accumulated karma. The mind is then temporarily / artificially purified, by cutting off all involvement with the world, thus cutting off the potential role of the conditioning. But that is still a (forced / artificial) conditioned state, thus impermanent and unsatisfactory. What is gradually observed goes from the gross mind of every day, to its more subtle nature not producing more karma in Dhyanas, to its very subtle nature outside of the influence of already acquired karma in formless Dhyanas. Then, around this state of high concentration (Shamatha, samádhi), we can investigate (Vipashyana) and directly see its real non-dual nature in action, and the real nature of everything. -- The three occasions are three states where we can observe the mind while seeking its real nature under all the added conditioning. The usual every day state is when it is under the influence of accumulated conditioning and producing more karma (much fermentation); then there is the eight consciousnesses (assimilation, accommodation, becoming). As a result of the first four Dhyanas, the mind is not producing any more new karma (no action, no-thought), and what can be observed is the alaya Vijnana, the subtle mind, which is still under the influence of already, accumulated karma (still filtering, assimilating on acquired schema). As a result of the formless Dhyanas, the mind is also temporarily free from the influence of accumulated karma (no objects), while still not producing any more new karma (no action, no thought). Then the mind that is directly seen is the alaya, the essence. -- But these three occasions are still within samsara. Only the union of upaya and prajña will permit to transcend all conditioning definitively, thus escaping all karma influence and formation.)
Now the occasion of awareness is taught:
When awareness is undistracted, being without all thoughts,
One pointed without the grasping of apparent objects,
That is the time of apprehending the neutral alaya.
(i.e. the such-ness of space, like a mirror)
(i.e. The aspect of non-thought is alaya itself, the such-ness of space.
-- The mind in the highest formless Dhyana, not producing karma, not subject to
karma seeds.
-- The objects of meditation are immaterial, limitless objects, associated with
the mind.)
When there is no fixation of luminous appearance,
That is the motionless, clear, and luminous alaya-consciousness.
(i.e. like the luminous clarity of the mirror)
(i.e. The luminous aspect, free from thought, is alaya-consciousness.
-- The mind in the four Dhyanas, not producing karma, but still subject to karma
seeds.
-- The objects of meditation are immaterial, limited objects, associated with
the speech.)
When the five objects are grasped and fixated, affirmed and denied,
And objects are coarsely conceived in the seven consciousnesses,
That is what is called the seven consciousnesses.
(i.e. like reflections in the mirror)
(i.e. The five sense consciousnesses are non-conceptual.
They only communicate directly with the present.)
The mental consciousness is the process of analyzing former objects of these or saying,
"These are the apparent objects of the five gates," when these first arise. It is conceptual.
Klesha-mind occurs after that, when desire, hatred or indifference (the three poisons)
arise simultaneously with experience. The kleshas are the emotional conditioning
based on the belief of inherent existence.
-- The mind under the influence of conditioning, and producing more conditioning.
-- The objects of meditation are material and limited objects, objects of the senses, associated with the body.)·
Unwavering one-pointed-ness without any thoughts at all is alaya. (i.e. without giving chance to the conditioning to manifest, and without producing any more new conditioning)·
When apparent objects are lucidly seen, with still attention and without any thoughts at all, this is alaya Vijnana (i.e. the conditioned perceptions, without producing any more new conditioning)·
Then, when phenomenal objects arise clearly and distinctly this is awareness of the five gates. (i.e. the conditioned awareness)·
When any object that arises is grasped at the first instant, and then is adulterated by kleshas produced by secondary apprehensions, this fixated arising is klesha mind and the mental consciousness. (i.e. the actions of the conditioned mind creating more karma)·
Those are the seven consciousnesses.
The Level of the Awakening of Bodhicitta says:
Non-thought unconnected to objects is the occasion of alaya.
Non-thought connected to objects is the occasion of alaya Vijnana.
Individual apprehension of phenomenal objects is the five gates.
With subsequent analysis of the first conception of objects as for grasping and fixation arising, this is mind-consciousness and the occasion of klesha-mind. [12]
d) Knowing the occasions:
(i.e. The union of Shamatha and Vipashyana, union of upaya and prajña: So the temporary purification of the mind using the eight Dhyanas permit to reach a state where the very subtle nature of the mind (alaya) can be directly seen beyond conceptualization. But that is still a conditioned and thus impermanent state. We should not get attached to this state. It is a skillful means (upaya) used to study the real nature of the mind under all conditioning, and the real nature of everything (prajña). Coming slowly out of this high concentration state we can observe the arising of thoughts creating the three worlds and directly see their real nature. We can then see through all the conditioning, see their real nature and become free from its influence. -- The perfection of the Dhyanas (upaya) is to combine them with Vipashyana (prajña); staying away from the two extremes: not rejecting the world as if completely non-existent or falling for a mind that is suppose to be without any thought, not accepting the world as inherently existing or being slave of the conditioning; not meditating, not non-meditating. Only then is it in accord with the goal, with the real nature of the mind and of everything: Dharmadhatu, luminous space.)
(Note: About the purification of the body, speech and mind corresponding to the three worlds: The purification of the body permits to go beyond ordinary realism, and to see the alaya Vijnana, the mind interpreting the world without actually producing more karma. The purification of the speech permits to go beyond simple idealism, beyond the acquired karma, the scheme of assimilation, by creating an artificial situation where there is nothing concrete to assimilate, or to filter using the karma seeds. What is seen then is the alaya, the very subtle mind without the influence of the karma seeds. The purification of the mind is to go beyond this artificial state of pure mind; not thinking there is this duality of an impure mind, and a pure mind; and thinking that one is preferable than the other. Purifying the three together is to see their inseparability, not falling into monism either. This is done while perfecting Dhyanas by combining them with Vipashyana. It is then seen that a mind with or without thoughts is not different, not the same; that appearances and mind are inseparable; that appearances and emptiness are inseparable; that mind and body are inseparable. So the real nature of everything is gradually seen as being: not existence / realism (empty), not non-existence / idealism / nihilism (still dependently arisen and functions), not both / dualism (inseparability), not neither / monism (non-dual: not one, not two). Those are the stages of the progressive purification along the path.)When becoming familiar with these, in the three realms of samsara,
There is formation of the three gates and of suffering.
Knowledge of alaya unconnected with the path of liberation is the stable samádhi of one-pointed resting, and the stable conception-less luminosity of Vipashyana. Subsequent arising of objects, with the predominant condition of the six senses, in their accumulated coarse awareness of good and evil are the formless, form, and desire realms. The reason is that liberation is not accomplished, and grasping and fixation are not transcended.
Also, grasping this samádhi of non-thought, and resting in it one pointedly without distraction involves fixation.
Pure Dhyana is meditation in the style of skillful means, the great compassion, and prajña without phenomenal complexities of subject and object [13] that does not abide in the two extremes. The state described, with no one-sided nihilistic meditation, is connected with the natural state incomprehensible by thought, and the happiness and bliss attained with it. Though miracles and higher perceptions are attained, there is no haughty delight and pride in them and no fixation of marks.
Since one has to come out again from nihilistic meditation, it does not go beyond samsara. It is obvious that today's meditation has strayed into the common-path meditation of the extremists etc. Nor is it seen to have the intrinsic Buddha qualities.
e) What predominates in the three chief realms
(i.e. What are the conditions in each of the three worlds? Which of the three occasions predominates? What kind of objects predominates? Which stage of purification of the mind is mostly seen? -- Of course these three realms are pure abstractions, nothing is that clearly separated. Karma operated simultaneously on an infinite number of levels. The distinction between levels is purely arbitrary and relative to our own egoistic point of view. And each of these levels can be said to have three realms depending on the conditioning that seems to be efficient / apparent at that level. -- The three stages are defined by considering the influence and the production of conditioning or karma. It could apply to what we call individual sentient beings, or to a group, or a society, or any level higher or lower. At one level there is apparent assimilation, suffering, accommodation, adaptation, complexification. An the next level there is only assimilation, with no acting or thinking. At the next not assimilation or accommodation, like conditioned death or a perfect state with no need. There is also the state of Buddhahood where everything is compassion activities and wisdom.)
As for these consciousnesses in their own place and as chief factors of other places, and contemplating the ways of samsara:
In the realm of desire the seven consciousnesses dominate.
(i.e. The five sense consciousnesses are non-conceptual.
They only communicate directly with the present.)
The mental consciousness is the process of analyzing former objects of these or
saying,
"These are the apparent objects of the five gates," when these first
arise. It is conceptual.
Klesha-mind occurs after that, when desire, hatred or indifference (the three
poisons)
arise simultaneously with experience. The kleshas are the emotional conditioning
based on the belief of inherent existence.
-- The mind under the influence of conditioning, and producing more
conditioning.
-- The objects of meditation are material and limited objects, objects of the
senses, associated with the body.)
In the realm of pure form it is the alaya-consciousness.
(i.e. The luminous aspect, free from thought, is alaya-consciousness.
-- The mind in the four Dhyanas, not producing karma, but still subject to karma
seeds.
-- The objects of meditation are immaterial, limited objects, associated with
the speech.)
In the formless realm there is only the non-thought of alaya.
The other two samsaric styles are merely latent.
(i.e. The aspect of non-thought is alaya itself, the such-ness of space.
-- The mind in the highest formless Dhyana, not producing karma, not subject to
karma seeds.
-- The objects of meditation are immaterial, limitless objects, associated with
the mind.)
Each of the levels should be known like that.
In his commentary examining alaya and wisdom, Loppon Sanje Sangwa says:
Within the desire realm, the seven consciousnesses, the eye-consciousness and so forth are the principal ones, and the others exist as their retinue.
In the realm of form, the alaya Vijnana, and object-engaging consciousness [14] are principal, and the others are their retinue.
In the formless realm, alaya is the principle one the others exist only as latencies.
f) How consciousness dissolves
(i.e. Conditions and opportunity in the desire realm to directly observe the very subtle nature of the mind and possibly its real nature. The gradual stages of purification of the mind (as explained above) are similar to the stages of the death process, or when going to sleep. The mind then withdraw, abandon all activities, then all conditioned appearances, all defilements and becomes more and more purified. With practice, the various stages of the mind can be directly observed there also. So this can also be used to "directly see the real nature of the mind" and of everything, and thus become totally Enlightened. [Assuming this is not just a conceptual artifact of this particular model.] -- It is also compared to the withdrawal of the winds into the central channel as practiced in Tantra yana.)
Here are the extensive divisions of the subject:
Thus when we go to sleep, within the desire realm,
Awareness of the five objects (iii 1-5) by stages dissolves into mind [15]
[consciousness] (iii-6).
(i.e. Cutting off the inputs from the five senses, and abiding in thoughts.
-- The mind under the influence of conditioning, and producing more
conditioning.
-- The objects of meditation are material and limited objects, objects of the
senses, associated with the body.)
This dissolves within the non-thought of alaya (i).
This is a one-pointed state without apparent objects [alaya].
(i.e. Then even thoughts are abandoned.
-- Non-thought connected to objects is the occasion of alaya Vijnana.
-- Non-thought unconnected to objects is the occasion of alaya.
The luminous aspect, free from thought, is alaya-consciousness.
-- The mind in the four Dhyanas, not producing karma, but still subject to karma
seeds.
-- The objects of meditation are immaterial, limited objects, associated with
the speech.
The aspect of non-thought is alaya itself, the such-ness of space.
-- The mind in the highest formless Dhyana, not producing karma, not subject to
karma seeds.
-- The objects of meditation are immaterial, limitless objects, associated with
the mind.)
This too dissolves in Dharmadhatu, simplicity.
(i.e. Then the mind goes back to its original non-dual state.
Dharmadhatu, the primordial state of co-emergence, the natural state of wisdom,
emptiness/luminosity.)
When it develops again, from the alaya consciousness (ii),
There is isolated mind, known as the mind of dreaming.
What is really nothing appears. We affirm and negate its variety.
This develops further and we awake from sleep.
By entering into the objects and consciousness of the six senses (iii 1-6),
Various karmic formations come to be engendered.
This is how things appear throughout the day and night.
When beings of the desire realm go to sleep,
·
The awareness of the five gates of the senses and klesha mind gradually dissolve into the mental consciousness.·
As the mental consciousness dissolves into alaya Vijnana, luminous non-thought arises for a little while.·
Those who recognize this and rest within it course without dreaming in the luminosity of dharmata. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature)·
Some teachers of the new transmission say that alaya Vijnana dissolves entirely into the impermanent alaya.·
Alaya dissolves into Dharmadhatu.·
On the subsiding of coarse and subtle grasping, the simplicity of empty and luminous dharmata arises and, if it is recognized, confusion is eliminated.
Sangwa Yeshe says in the Compendium of the Precious Tantras says:
After the seven consciousnesses dissolve into alaya
Alaya dissolves in the purity of space.
Then there is the primordial state of co-emergence,
The natural state of wisdom, emptiness/luminosity.
That is something that every yogin ought to know.
Then these unfold from wisdom again: there is alaya Vijnana, and by that, from the rising of the mental consciousness alone, various dreams arise. At this time, objects of habitual mind are grasped as dharmas having their own individual nature. Also the conceptually activated pranas and the pranas in the nadis that depend on the seven consciousnesses enter into the side nadis roma and kyangma, and then the central channel. Then they are known as the consciousness that is not equalized with alaya. That is because they are united with nadi and prana and equalized with them. Then they enter into the central channel in one taste. This is the time of alaya. One goes into deep sleep without dreams. Some directly experience the characteristics of dreamlessness, and rest there. Then as for alaya dissolving into Dharmadhatu, in the center of the central channel there is the supreme luminosity. The elements of the coarse nadis do not become this, and the unmoving prana has the nature of its clear light.
The All-illuminator says:
The nadi that exists in the center of the central channel
Does not become supreme luminosity.
The clear space of luminosity without solidity
Is spontaneously present wisdom, the true state of everything.
The essence of prana in the central channel is said to be awareness itself. At the time of its entry there luminosity arises. At that time the bindus of apparent luminosity, radiance, rainbows, and so forth arise. Empty luminosity, mind itself free from all complexity arises. The luminosity of union, the great wisdom that experiences luminous insight arises. Then, when alaya, its consciousness and mind consciousness unfold again, within the life-nadi the mind prana that depends completely on memory proliferates. Then by the entry of prana into the nadis that support the individual senses, we wake from sleep. The objects that appear by day arise in the usual unreflective grasping and fixation. Then if an object that seems to be form is conceptually apprehended, [16] its individual divisions will be nothingness.
g) If one divides dharmas individually
(i.e. Conditions and opportunity in the form realm to directly observe the subtle nature of the mind, the alaya Vijnana. That would be the result of practicing the first four Dhyanas. Objects are still seen due to already accumulated karma, but there is usually no new karma formation since the mind is artificially maintained in a forced state of no-action, no-thought. But since this state is forced, conditioned, it is thus impermanent, unsatisfactory, and still subject to already accumulated karma. -- Appearances are still conditioned by the actual assimilation schema; there is still filtering by the actual five aggregates. But there is no action, no analysis, no conceptualization, no further fermentation, no emotional involvement, no attachment, no repulsion, no fears; just bliss due to the absence of suffering.)
In the level of pure form, there are the four Dhyana states.
These remain within the alaya consciousness.
(i.e. Non-thought connected to objects is the occasion of alaya Vijnana.)
Though sometimes a subtle consciousness may grasp at objects,
By training in samádhi, this mostly does not occur.
At the time of the actual Dhyanas, each one has its own non-thought as the principal thing. Conceptions of objects are dormant and exist as a retinue. The first second, and third Dhyanas have the faults of concept, analysis, and a feeling of concentrated joy. [17] Up to the fourth some exist there with the three bases of sentient beings, death, transmigration, and the chance to listen to the dharma. [18]
h) How continuity of mind depends on the four formless skandhas of name:
(i.e. Conditions and opportunity in the formless realm to directly observe the very subtle nature of the mind, the alaya. That would be the result of practicing the four formless Dhyanas; some Tantra yana practices like the tsumo fire, or by observing it in the process of death. No objects of the senses are usually seen; the mind is almost completely out of the influence of previously accumulated karma. Also there is usually no new karma formation since the mind is maintained in a state of no-action, no-thought. No new karma good or bad, but ignorance increases. Also, since this Dhyana state is forced, conditioned, it is thus impermanent, unsatisfactory. Also, at the moment of death, if there is ignorance, the mind is not totally purified; there remain the conditioning (stored in the four mental aggregates). They have not disappeared; they have just been temporarily disabled by this deep concentration on objects like infinite space and so forth. So there is no real discontinuity, the conditioning continue. There will be rebirth in samsara based on the state of the mind at the last moment which is dependent on all past actions, and on the level of wisdom.)
Consciousness of the formless level is alaya.
(i.e. Non-thought unconnected to objects is the occasion of alaya.)
In its four one pointed Shamathas, those on space and the rest,
Are very subtle feelings, perceptions, formations, and consciousness,
On these four skandhas of name, depends mind's continuity.
We may not awake from one-pointed samádhi for a kalpa.
When this is examined, no virtuous seeds are planted at all.
Before death, feeling, perception, formations, and consciousness dissolve into alaya. These four are known as the skandhas of name. The mental body, depending on the continuity of mind, goes into the samádhi of one-pointed Shamatha, resting in the four states of limitless space, time, consciousness, and of neither perception nor non-perception. Even after an entire kalpa, like lapsing into deep sleep, no good karma will have been produced. Though no actual bad karma will have been produced either, intrinsic karmic ignorance is activated, and one's natural ignorance increases.
i) How to comprehend the mind of the four formless Dhyanas:
(i.e. So even the best formless Dhyanas are not Liberation. They are just impermanent state. Ignorance is not removed; it is increased. The real nature of conditioning, of the mind, of everything, is not directly seen. It is just a temporary rejection of everything, like nihilism. Because of this ignorance the cycle of samsara will continue after coming out of this state. There is still the high probability of ending up in the three lower realms with its suffering for an eternity. To be efficient this high state of concentration (Shamatha) has to be combined with an investigation of the real nature of everything (Vipashyana). The perfection of these Dhyanas is to unite them with the wisdom realizing the real nature of everything, even these Dhyanas states.)
Therefore, even this, the mind of the formless Dhyanas,
Is left on exhausting the karma of which it is the fruit.
Because it is ignorance, its nature is neutral.
Because it produces repeated errors of cause and effect,
Therefore we need to be liberated from it.
The Sutra on Being Without Suffering says:
By the productive power of former collection of virtue,
Fine houses of the celestial gods are reached and relinquished.
From the formless samádhis too, when their karma is exhausted,
Again one goes with those who are on or under the earth.
j) In particular, how the three-fold awareness of the desire realm of same and different, by becoming familiar to the mind of desire, also produces the cause of liberation.
(i.e. Both form of karma, wholesome and unwholesome, are conditioning leading to a rebirth in samsara. But wholesome is preferable since it leads to the higher realms, to the precious human life with its freedoms and endowments, and to the possibility of seeing through all conditioning, of transcending all conditioning. It is preferable because it is closer to the real nature of everything, because it permits to acquired peace of body and mind through morality and renunciation, to develop the high concentration of the Dhyanas and have the opportunity to purify the mind and see its real nature, to develop wisdom with the Vipashyana, to unite upaya and prajña and reach complete Enlightenment. -- Knowing the real nature of the mind, the three occasions: In the desire realm, we can produce bad karma leading to the three lower realms, or good karma leading temporarily to the three higher realms. We also have the opportunity to transcend all karma formation with this precious human life by becoming a vessel of practicing the Dharma. What we have to do is to directly see the real nature of our own mind (how the various consciousnesses, appearances, the three poisons...are arisen; the wholes process of conditioning), to observe it in action in the present, and to see that everything is dependent on the mind. We should become aware of the three aspects all the time: the aspect of non-thought, the luminous aspect, the klesha-mind. Meaning: we should always be aware of the two truths (dependent origination and emptiness; or luminous space; or inseparability of appearances and emptiness; or inseparability of upaya and prajña), and that appearances taken, as inherently existing are mere illusions created by conditioning, explained by the working of karma and of the eight consciousnesses. This is the equivalent of the three aspects of the Yogacara.)
As the mind of desire becomes what it is accustomed to,
It also produces the cause of being freed from its highs and lows.Both the coarse and celestial levels are levels of karma. In particular, since one can become a vessel of practicing the Dharma, the Objects of Mindfulness says:
In the desire realm mind becomes coarsened by planting seeds of good and bad. Therefore, in particular, we should try to work with good dharmas.
i) What consciousness predominates during the day:
(i.e. It is important to become familiar with the dynamic of the three aspects of the mind: the alaya, the alaya Vijnana, the seven consciousnesses. If we can see how the consciousness of an object is dependent on past karma (conditioning) superposed onto the untouched very subtle nature of our mind, then we can become free from the illusion.)
By day the seven consciousnesses usually dominate.
The other two natures are then the retinue of these.
[Ex.] Thus the grasping of form by visual consciousness
The luminous aspect, free from thought, is alaya-consciousness.
The aspect of non-thought is alaya itself.
All the other six should be known in a similar way.
·
The eye seeing form is the eye-consciousness.·
Clear awareness of luminosity and non-thought is alaya Vijnana.·
Non-thought is alaya itself.·
Similarly, for sound, smell, taste, and touch,
and when the mind apprehends a remembered object, the consciousnesses apprehend their respective individual objects.
·
Luminous awareness is alaya Vijnana.·
Non-thought is alaya.
When there is the motionless, vivid luminosity of alaya Vijnana, individual objects are not hindered, and there is also awareness of them.
·
The luminosity is alaya Vijnana,·
And the non-thought is alaya.·
Also one-pointed entering and dissolving into real alaya exist as latencies, just as the stars exist as latencies when the sun rises.
Here is how the Commentary Examining Mind and Wisdom explains the armor of Buddhahood:
Completely non-conceptual awareness rests in alaya.
Its mere clarity/luminosity is alaya Vijnana.
Apprehension of individual objects is the six consciousnesses.
Entering, dissolving, and non-thought are the situations of alaya.
ii) The way in which these are the same and different
(i.e. The gradual stages of purification of the mind (as explained above) are similar to the stages of the death process, or when going to sleep. The mind then withdraw, abandon all activities, then all conditioned appearances, all defilements and becomes more and more purified. With practice, the various stages of the mind can be directly observed there also. So this can also be used to "directly see the real nature of the mind" and of everything, and thus become totally Enlightened. The reverse process is similar to rebirth, or while waking up from one-pointed sleep, or while coming out of deep formless concentration. Becoming familiar with this is becoming familiar with the real nature of the mind, with its two inseparable aspects of space and luminosity. It is directly seeing that everything is dependent on the mind; not different or separated, not the same. With practice one can become aware while those two processes occur: withdrawal and emanation.)
Here is the explanation of how they are the same and different:
Sleep is one-pointed, and when we awake from out of our dreams,
Alaya, the alaya consciousness, and the mind,
And then the six senses also should be known
As successively one and two in one and all in one.In one-pointed sleep, all awareness is one in alaya. It never fails to be outwardly re-emanated. When we dream, from within that come alaya Vijnana and superimposed on that, the mind consciousness arises alone. At this time of no external emanation, alaya is of one essence with the consciousness rising from it, and the mind consciousness. When we wake from sleep, there is a great deal of external emanation from within alaya, but alaya and all of the eight consciousnesses are still of one nature. As for these, the Secret Commentary says that the four elements are displayed.
Now if the meaning is summarized very clearly,
Luminous mind is the support or source of all that arises. Within it, samsara and nirvana are completely undivided and undifferentiated. This natural state of changeless unity is sugatagarbha, the source of samsara and nirvana.
(i.e. Everything come from the non-dual unborn mind. The various consciousnesses are not separate or different, not the same from the original awareness. A mind with or without defilements is not different, not the same. Samsara and Nirvana are not different, not the same. They are both dependent on the mind, both empty of inherent existence. But one is with ignorance, the other without. One is impermanent, the other permanent. The basis-of-all, the support of all, is the unborn Buddha-nature. There is nothing to do, nothing to not do; nothing to accept, nothing to reject; it is just a matter of directly seeing the real nature of our own mind.
-- When there is ignorance there is dependence on conditioning and production of more conditioning. When there is the Union of The Two Truths, one is not fooled by the conditioning, and doesn't produce any more conditioning. In both case it is the same essence and luminosity.)
The Dohakosha says:
Solitary mind itself is the seed of all.
Whatever emanates as samsara and nirvana.
It bestows the fruition of whatever is desired.
I prostrate to mind, which is like a wish-fulfilling gem.
The Gandavyuha Sutra says:
To describe the special cause, from which arising occurs,
It is not without causation. It is also not without action,
Not different from appearance; not different from alaya.If phenomenal appearances were different from it,
In that case, alaya would not be something eternal.
Un-manifested, undestroyed, and permanent,
Alaya completely excludes the four extremes
Existing as the purity of sugatagarbha,
It is said to be the emanation of wisdom.It and the essence are mutually not different
It is like a finger, pointing to the essence.
The various levels and alaya are also sugatagarbha.
Alaya is that essence, the Sugata has taught.
Though the essence thus is known as alaya.
Those whose minds are weak have no knowledge of this.
The nature pure of causation, the kayas and wisdoms and so forth, is known as
the undefiled, true alaya. (i.e. When there is Union of the Two Truths.)
When it is made into the support of samsara, it is designated as the defiled
alaya of the various habitual patterns. (i.e. When there is no Union of The Two
Truths; when there is ignorance.)
The different kinds of supported dharmas are of one nature with the supporting
ground.. (i.e. Inseparability of appearances and the mind. Inseparability of
appearances and emptiness.)
The Abhisamayalankara [19] says:
By particular kinds of supported dharmas
Its divisions are completely to be expressed.
That is the same approach. When there is defilement, it also exists by a different name as our enlightened family nature or essence, in itself pure of every defilement, but needing to be purified of separable stains. (i.e. Enlightenment is not caused, produced, thus not impermanent. We already have the potential, the Buddha-nature. it is just a matter of directly seeing the real nature of our own mind, and of everything.) The above text says:
Just as in the conception of those who do not know
The moon is thought to wax to fullness and wane away.
Though actually the moon neither grows nor diminishes,
That is how it seems to people in the world.Similarly within the alaya Vijnana,
Foolish, ignorant beings who do not know how things are
Think that things are always growing and diminishing.
Not thinking in this way is known as Buddhahood. (i.e. No real origination, duration, cessation. Everything is merely imputed by the mind. Arisen in dependence of the mind. Not existent, not non-existent, not both, not either.)Alaya as the ground of all the various dharmas,
Has habitual patterns of pride and all the rest
And so is disturbed by concepts and discursive thoughts. (i.e. There is a real flow of interdependence (a mind stream), but no inherently existing entities of beings in it. The ignorance of this make us think that the appearances are inherently existing, independently of the mind. So we develop fixation, grasping and all the other defilements.)If it becomes otherwise, it is undefiled.
If it ever attains its natural non-defilement,
Since this is eternal, it will always have it. (i.e. But its real nature, a flow of dependence without any inherently existing entities (inseparability of appearances and emptiness; the Union of the Two Truths) is always present. It is just a matter of seeing it. -- Seems to mean that the Buddha is the flow that knows its real non-dual unborn non-conceptual nature.)
The actual moon neither waxes nor wanes; but by the power of time it appears do so. The luminous nature of mind itself is Buddhahood. It does not have the characteristics of joy and sorrow. Yet samsaric beings see the celestial realms, the lower realms, and so forth. If the real nature is purified, one reaches the real alaya. That is what is being said.
(i.e. In short, there is no real being that is taking rebirth in real six realms. All of this is merely imputed by the mind. There is no real wholesome and unwholesome. The real nature of everything, including the mind, is beyond all discrimination, beyond all dualities, beyond any description, any conceptualization. The path consists of gradually removing those wrong views from gross to very subtle by seeing though the illusions, seeing their real nature without falling into any extreme (like total rejection or nihilism). This is compared to a gradual purification process. The defilements are purified not by rejecting something, but by looking at them directly, seeing their real nature. The result is still, as it has always been, the union of dependent origination and emptiness, the inseparability of appearances and emptiness, the unimpeded luminous space.)
That completes the explanation of the arising of alaya Vijnana and the eight consciousnesses from alaya. These are included within the ignorant confusion of the mind-consciousness. The Sutras say:
Mind, the chief, is very quick.
It precedes all the dharmas.(i.e. The "mind" itself is the chief of all appearances.)
When we do not know the changeless nature, the perfectly established, there is false conception. Various kinds of impure, confused appearance arise, produced within relativity. When these dreamlike confusions of samsara are eliminated, there is the perfectly established, mind itself. By meditation on the true path of upaya and prajña in the developing and perfecting stages; the primordial ground, the essence, is made to manifest and is realized as it is.
That completes the explanation of the ground, the support of karma.
2) The explanation of the supported, karma,
·
a) The root, ignorance(It is because the luminous space (mind) doesn't know its own nature that it thinks objects are inherently existing, independently of itself, separate from itself, that there is fixation, grasping, the three poisons, the six poisons, the cycle of samsara, and all the defilements. Everything, all actions, are based on the belief of something inherently existing. The errors pile up, multiplying, complexifying and perpetuating themselves until they fail and cause suffering.)
·
b) The producer, unwholesomeness(What created conditioning (karma) are the actions based on this ignorance; discriminating while thinking that something is inherently existing (an object, a characteristic, a being, a feeling, an idea, a concept...); acting under the influence of already accumulated conditioning while ignoring its real nature. And while acting there is creation of more conditioning or the reinforcement of already existing conditioning. There are the actions of body, speech and mind; the ten unwholesome actions. What makes them unwholesome and the causes of much suffering is their contradiction with the real non-dual nature of everything. They are like bad habits contrary to reality. They are like bad investments.)
·
c) The divisions(Unwholesome actions of body, speech and mind)
a) The root [cause of all karma, of samsara]: ignorance
(i.e. It is because the luminous space (mind) doesn't know its own nature that it thinks objects are inherently existing, independently of itself, separate from itself, that there is fixation, grasping, the three poisons, the six poisons, the cycle of samsara, and all the defilements. Everything, all actions, are based on the belief of something inherently existing. The errors pile up, multiplying, complexifying and perpetuating themselves until they fail and cause suffering.)
The root of karma, dependent dharmas, is ignorance.
Its threefold essence is passion, aggression, and ignorance.
These produce the board of samsara, black and white.
Primordially luminous mind-itself, by not apprehending its own nature, propagates confusions of grasping and fixation all over the ground, so that all the sentient beings of samsara are confused.
(i.e. The Root Cause Of Suffering, And The Three Poisons :
Note: It is not about a universal law, or god, that brings punishment or happiness depending on our actions. Everything is empty of inherent existence. It is about the mind, the way it fools itself and then later suffer the natural consequences of its mistake in believing in its own creations as if external and independent. The causes and effects are necessarily related and proportional because they are all coming from the mind. Karma and the five aggregates are not separate or different, not the same.
The truth of universal origination is an English translation of the name Buddha himself gave to this noble truth. It means, "that which is the cause or origin of absolutely everything." The truth of universal origination indicates that the root cause of suffering is karma and the kleshas. Karma is a Sanskrit word which means "activity" and klesha in Sanskrit means "mental defilement" or "mental poison." If one does not understand the Buddha’s teachings, one would most likely attribute all happiness and suffering to some external cause. One might think that happiness and suffering come from the environment, or from the gods, and that everything that happens originates in some source outside of ones control. If one believes this, then it is extremely hard, if not impossible, to eliminate suffering and its causes. On the other hand, when one realizes that the experience of suffering is a product of what one has done, that is, a result of ones karma, eliminating suffering becomes possible. Once one is aware of how suffering takes place, then one can begin to remove the causes of suffering. First one must realize that what one experiences is not dependent on external forces, but on what one has done previously. This is the understanding of karma. Karma produces suffering and is driven by the defilements. The term "defilement" refers mainly to ones negative motivation and negative thoughts, which produce negative actions. -- The Four Noble Truths: A Teaching by Thrangu Rinpoche
Unskillful karma of mind is the worst kind of karma because actions of body
and speech arise from mind. ... All the sufferings of all beings in samsara are
produced by mind. ... Body and speech are only servants of the mind. ...
Karma results from klesha -- mental defilement. ... In the scriptures,
kleshavarana is said to have eighty-four thousand different forms. They can be
simplified into three main categories, from which the others come or in which
the others are included: desire, aversion, and ignorance. ... Desire and
aversion [discrimination] are both produced by ignorance. We experience them
because we do not know the real nature of things.
The reason for practicing meditation is to overcome suffering;
to overcome suffering we must overcome karma;
to overcome karma we must overcome desire and aversion;
to overcome desire and aversion we must overcome ignorance.
Meditation overcomes ignorance.
No beings want suffering; they all want to remove it. Most do not know how to,
and some even create suffering in their efforts to remove it. People take
medicines that cure sickness temporarily but cannot remove it forever.
To remove suffering permanently, we must find its cause -- karma;
we must remove the cause of the cause -- desire and aversion;
we must remove the cause of these -- ignorance.
Ignorance is the deepest root of all suffering. If ignorance is removed, all
that stems from it will automatically disappear. Escape from samsara is
impossible unless ignorance is removed. If we sit in meditation without
understanding the real reason for doing so we will achieve only limited
results.
-- Geshe Rabten, The Graduated Path to Liberation
This twofold ignorance about the ego and outer phenomena is the root of all defilements, karma and suffering. To remove suffering we must remove this ignorance completely. The only way to do this is to meditate on emptiness. There are many other objects of meditation, but emptiness is the most important. -- Geshe Rabten, The Graduated Path to Liberation
The appearances of mind are like those of a dream. Arising merely from the viewpoint of confused mind, the variety of inner and outer arises as nothing at all. Such appearances arise from the seeds of confused habitual patterns. In reality they do not truly exist; but because they appear in the mind as if they did, mind is the root of all dharmas. Though mountains and so forth appear externally projected from the viewpoint of confused mind, there are really no mountains. They exist only in the mind. ... Since all that is wholesome and unwholesome within samsara has arisen from mind, working to tame the mind is the root of all Dharmas.
Mind is the root of all our joys and sorrows.
Our only effort should be to tame the mind.
In brief, by the three poisons, arising from the three collections of objects, the senses, and the actions of concept mind, come all motivating karmas. These karmas are unhappiness. ... By the three poisons there is universally arising unhappiness. The lower realms and whatever suffering there may be are produced by this cause.
The Ratnavali of Nargarjuna says, "Every action arising from desire, aversion and ignorance produces suffering; every action arising from the absence of desire, aversion and ignorance produces happiness." -- Interview with Sakya Trizin
The root of samsara and suffering is ignorance,
Having the confusion of grasping and fixation.
By objects, conceptualization, and mind's habitual patterns,
By fixating "me" and "mine," samsara is established.
'Externally appearing things are like the things that appear to be other in a dream.' This means that grasping involves habitual patterns of objects. These various appearances of pure and impure are confused existence. Habitual patterns of reality are produced by the karma of bodily arising and also by the inner condition of not knowing such-ness. These are the skandhas (i.e. Five aggregates), dhatus (i.e. irreducible Elements), ayatanas (i.e. spheres of sense and sense objects), and so forth. From them arise all the kleshas, and the suffering that is their fruition, the support of the confusions of fixation. ... When we become attached to this as the individualizing characteristics of grasping and fixation, insight arises as the habitual patterns of mind. The five or the three poisons arise. The root of confusion is fixating on the "I" and ego. Because of that, the confused appearances of samsara arise like reflections, dreams, or hairs drifting before the eyes. Moreover, fixation is fixated as "I", and grasped objects are fixated as "mine" with an attitude like that of the owner of a house.
"Ignorance is itself conditioned by the actual mind and body (the five aggregates). A cycle of self-reinforcing bad habits, samsara." --
"Nirvana the cessation of accepting everything [as real]." -- Nargarjuna, Karikas
With the support of the three gates, the three poisons, and the three kayas there are the three realms.
The root of confusion is not knowing what we are.
Though karmas and kleshas are nature-less, they ceaselessly appear. Therefore, they depend on ignorance as their root. The condition is the arising of objects. The cause is connection with the three poisons.
Lets go back to just how did it happen that I rose up, as it were, in this form of flesh and blood. One finds the causes to be, mentally speaking, these kankas or afflicted emotions (skt. klesha) in ones mind, and the actions that they motivated. If I didn't have these, I wouldn't be always getting stuck in these heaps of flesh and bone. In a word, I wasn't born miraculously; there were causes for my birth. The causes for birth are actions that one performed and actions, which were motivated by particular kankas in the mental state, particularly the afflicted emotions. It is through getting rid of these kankas in one's mental make-up that one gets rid of the causes to be in a state such as we now find ourselves.
It is easy to say kankas or kleshas, there are so many of these mental afflicted emotions. But really, if you boil it all down to the main ones, what one identifies is attachment and hatred and confusion. These are the main kankas. One has then, particular kleshas or kankas stuck in one's mind, and you can't burn them off, you can't cut them out and you can't rub them away. You can't just rid of the mind of them in this way. One has to somehow have a method to get these things out of one's mental world; one needs some kind of antidote.
The main klesha is confusion, which consists of an apprehension of truth. Say one is looking at a stone pillar off at a distance, but somehow it looks as if it is a person is over there. It really appears as a person even though there is no person, there's just a stone pillar but we believe in a person standing there. Similarly with everything that we're aware of in the universe. Every time we become aware of anything we think, 'hey, that's real, isn't it? Yeah that's real and it's truly what it seams to be, yes, that's how it is'. In exactly that same way we accept something as real or true by the way it seems to be, even if it is not real or true. It is the same as if you see something in the dark and think 'watch out, it is a snake', but in fact it is a coiled up rope. All of a sudden one feels tremendous animosity towards it. Better get rid of it! Better kill it! When you turn on the lights you suddenly see all of the grounds for one's animosity and fear are not there at all. But as for ourselves we had no doubt, it was really a snake, we were totally settled on it, totally certain about it. It was reality.
We apprehend something, we hold on to it, we believe in it; 'But as for me, don't be silly, of course I am here, absolutely exactly as I seem to be. That person who hurt me is most certainly there, trying to get at me and I don't like them. The person who is helping me is definitely there helping me, and yes indeed, I like them very much.' Thus, based on this confusion comes hatreds and attachments. Since one is so sure that indeed 'I' am here and indeed that person hurts me or helps me is there, then that person who's so certainly there should immediately turn up once one searches for them analytically. Something appearing as so real, one should obviously be able to find. Something so real should become clearer and clearer when one's goes looking analytically for it. Through that analytical search, one begins to chip away at this ascent, the belief in a reality that is in fact not there. With the awareness that the reality I always believed in has never been there, one begins to get insight into emptiness and begins to find an anti-dote to the problems.
As it's said, when one gets rid of the confusion about the truth all the other kleshas are just blown away. But one might say, 'what about all those wrong things I did in the past, do they just disappear?' No, they all remain as things one did. In other words one's karma remains, but with the absence of this belief in truth, there is no longer conditions for the results, which one would have otherwise experienced to come forth. So this is a method to remove these afflicted emotions or kleshas from one's mental world and thereby to free one from suffering.
On the historical level then, it was the Buddha who sat near the Niranjana river under the Bodhi Tree and found Enlightenment there, having struggled for so long to understand. Then, after going to Sarnath He taught this:
·
'Know this to be suffering and know these to be the causes of suffering, having this samsara and these kleshas in ones mind.·
That's the enemy of the Dharma.·
That's the enemy of the Truth, the enemy of the Way, the enemy of spiritual life'.
These kankas or these things which stick to our inner state of mind, these afflicted emotions, these hatreds, attachments and this basic confusion which allows us to believe in realities which are not real. And it's the fight, as it were, against these inner enemies which is the fight to be fought when one is attempting to pursue a spiritual life.
And this is in essence what Buddhism comes down to,
·
That one sees or one faces up to the problems one is caught in, the problem, which is here now.·
One identifies the causes of it, in essence these psychological afflicted emotions or kleshas.·
And one seeks to free oneself from suffering by removing from one's mind those kleshas.·
When a person has got strong kankas or kleshas, that person will be agitated and upset. If one doesn't have a way to bring oneself to peace, to a feeling of well being, how can one lead others to well being.)
What's the cause of suffering that one is to get rid of? That's these klesas
or kankas in ones mind.
So one works then to get rid of these kankas within oneself. We properly need
and properly want that state of freedom in which suffering has cooled down. That
state of freedom is to be actualized, and to have that come about we have to
follow and meditate on the path that leads to it.
If you've got some disease, you have in your mind a state of health and you want to be healthy. So like that, by knowing suffering one wants freedom. You can see health in this sense as the cooling down of the disease. When a disease that afflicts one cools down or is cured, one is in a state of freedom from disease. And to get to this state of health, one has to get rid of the cause of the disease. To get rid of what's causing the sickness one relies on medicine, but you don't just go and take any prescription, no, the medicine has to be a prescription by a knowledgeable doctor.
One therefore needs a prescription of spiritual practice, which will cure these klesas or kankas. And such a prescription is written out, as it were, by a doctor who is knowledgeable about the medicine or spiritual practice, which gets rid of klesas or kankas. Thus one needs to have good Spiritual Friends or Gurus. Like the great hermit-meditator Milarepa said, 'If you just break your back trying, without any access to spiritual advice, all you do is break your back and get nowhere'.
These things then,
·
To know suffering to be suffering,·
To get rid of what causes that suffering,·
To bring into being a state of freedom·
And to meditate on that path that brings that freedom into being,
were uttered by the Buddha from within understanding. It could not be that they are statements, which will lead us stray, since they came forth from within understanding. Like I said yesterday, having this in mind, it's this ignorance or bewilderment that we have to get rid of. I'm not sure whether it was Nargarjuna or his disciple Arideva that said the Bhagawan uses the word ignorance in reference to the belief in an absolute being in things, when in actual fact things come into being through causes and conditions.
·
Whatever the phenomena may be, the seed, which ripens into this stream of existence, is settling on that phenomenon as truly being the way it looks.·
Thus, when one sees the emptiness of that phenomenon, the seed, which ripens into this stream of existence, is destroyed.·
As the great Dharmakirti said, 'If you don't punch a hole through the thing which you believe in but which is not there in reality, you can never get rid of the thing which is causing all the problems. Even love, even compassion cannot function within the mind to make the breakthrough'.·
In other words, whatever you take as your spiritual practice or meditation, you'll never find freedom from an ongoing stream of existence until included in that meditation or spiritual practice is the meditation of absorbing oneself on emptiness. It's not just intellectual understanding of emptiness; one has to ingrain it into one's way of seeing things.·
So that knowledge directed towards one particular focus, into which one finds a capacity to absorb oneself for long periods of time, that adsorption is what is meant by Samadhi.
-- Geshe Yeshe Tobten, Praise of Dependent Origination)
Karikas 26 - An Analysis of the Twelve Components (dvadasanga)
"What is hidden by ignorance (1)" (avidyanivrta) has caused the three kinds of conditioned things (samskara) to be made for rebirth —
By those actions it [i.e., " what is hidden by ignorance"] goes forward.
... 10.Thus the ignorant people construct the conditioned things (samskara); [that is] the source for existence-in-flux.
The one who constructs is ignorant; the wise person is not [one who constructs] because he perceives true reality.
11.When ignorance ceases, the constructed phenomena do not come into existence.
A person's cessation of ignorance proceeds on the basis of "becoming" [enlightened] through knowledge.
12.Through cessation of every [component] none functions;
That single mass of sorrow (dukkha) is thus completely destroyed.
Karikas 17 - An Analysis of Action (karma) and Its Product (phala)
33. Desires, actions, bodies, producers, and products
Are like a fairy castle, resembling a mirage, a dream. )
The Prajnaparamitasamgatha [20] says:
As many sentient beings as there are, low, middle, and high,
They have arisen from ignorance. So the Sugata taught.
The lower ones are those in the lower realms. The middle ones are human beings. The higher ones are the gods. Each experiences the joys and sorrows of their own particular kind of karma. The root of this is ignorance. They all equally possess the three poisons. They all equally possess unwholesomeness. In accord with their virtues and merits, they all produce fruitions of happiness.
The section on the producer, the wholesome or virtuous, has two divisions, the ground and divisions of wholesomeness. As for the explanation of the ground: by the wholesome, happiness and the higher realms are established. By the unwholesome, suffering and the lower realms are produced.
b) The producer, unwholesomeness [unwholesome actions based on ignorance]
(i.e. What created conditioning (karma) are the actions based on this ignorance; discriminating while thinking that something is inherently existing (an object, a characteristic, a being, a feeling, an idea, a concept, ...); acting under the influence of already accumulated conditioning while ignoring its real nature. And while acting there is creation of more conditioning or the reinforcement of already existing conditioning. There are the actions of body, speech and mind; the ten unwholesome actions. What makes them unwholesome and the causes of much suffering is their contradiction with the real non-dual nature of everything. They are like bad habits contrary to reality. They are like bad investments.)
As for the explanation of the unwholesome:
Since we can fall from high to low within samsara
There are the un-virtuous actions, divided into ten.
There are three of body, four of speech, and three of mind.
The ten unwholesome actions that produce falling from the higher realms into the lower ones, and nothing but suffering are as follows:
The three unwholesome actions of body
1. Cutting off life.
2. Taking what is not given.
3. Sexual transgression.
The four unwholesome actions of speech
1. Lying.
2. Divisive speech.
3. Sophistic speech. [21]
4. Harsh words.
The three unwholesome actions of mind
1. Covetousness.
2. Ill-will.
3. Wrong view.
(i.e. JA: Can you explain how the other mental afflictions stem, or come out of innate ignorance?
DL: As I said, there are two types of ignorance. The first is a mere obscuration with respect to the status of phenomena. The other is ignorance, which misconceives the nature of phenomena. The latter one conceives that phenomena inherently exist, which they don't. Within this misconception of inherent existence, there are again two types: conceptions of persons as inherently existent and conceptions of other phenomena as also such. This division is made by way of a consideration of users of objects and objects used. Within the conception of persons as inherently existent, there are cases of conceiving both one's own self and other selves to truly exist. Viewing the transitory collection of body and mind as a real "I" is a case of viewing your own self as inherently existent. With respect to this view, there are two further types. One is a conception that observes the transitory collection, which gives rise to the thought of "I" and conceives it to inherently exist. Another observes "mine" and conceives it to exist in the same way. Now, first of all, one generates a conception of the inherent existence of those phenomena-the mental and physical aggregates-which serve as the basis of designation of the "I." After that thought, the "I" which is designated in dependence on mind and body is conceived to exist in its own right. Then, with that view of the transitory as the cause, one conceives "mine" to inherently exist. As Chandrakirti says, "Initially there is attachment to the "I" - a self - and then attachment to mine." Once there is the class of self, there is the class of other. Once these two classes are distinguished, one becomes desirously attached to the class of self and hateful towards the class of other. From this, are generated all the other problems. For instance, due to the view of the transitory as an "I" which is inherently existent, one generates pride in oneself as superior to others. Then, even afflicted doubt-since it's a case of emphasizing the "I" which might not believe in something (the final reason being that 'I don't believe in such and such')-depends on this. And jealousy. Also, induced by this view of the "I" as inherently existent, are extreme views: views of permanence and views of annihilation. For example, believing that former and later births don't exist or believing that once there is a self that this self will exist forever. So first a phenomenon appears to inherently exist and when it does, its qualities of good, bad and whatever also appear to exist in this way. The mind then assents to that appearance. Since this is an appearance based on a superimposition of goodness and of badness - beyond that which is actually there - one's mind falls into extreme conceptions of genuine goodness and badness and the operation of improper attitudes, which, in turn, generate the afflictive emotions.
JA: Can you describe the mind of a Buddha?
DL: That which prevents the mind from knowing all there is to be known, are called the obstructions to omniscience. With respect to the obstructions to omniscience, there are potencies which are established by the conception of inherent existence and which cause objects to appear as if they inherently or concretely exist. Even though primarily the false appearance of an object is the fault of the subject - the consciousness cognizing it - there may be some fault with the object in that it itself is polluted by ignorance or the latencies of ignorance. From this appearance - that of objects as inherently existent - there is the defilement which conceives the two truths to be different entities. Due to this defilement, when phenomena appear, they seem to exist in their own right, thus preventing the appearance of their reality. Similarly, when the reality of an object appears, the object cannot. We're talking about direct perception. When this obstruction to omniscience is removed, however, then while knowing the object one can know its nature and while knowing its nature, one can know the object. One mind can then simultaneously and directly ascertain both an object and its nature. Thus an omniscient consciousness - from the point of view of knowing conventional objects - is a consciousness, which perceives the varieties of all phenomena. From the point of view of its knowing the nature of objects, it's a consciousness which knows the mode of being of objects, i.e., emptiness. But it is just one consciousness that knows both. This is a distinctive feature of the omniscient consciousness of a Buddha.
c) The divisions [of unwholesome actions],
·
i) The actions of body: (Killing, stealing, sexual misconduct)·
ii) The four actions of speech: (Lying, harsh words, divisive speech, idle talk)·
iii) The three actions of mind: (Craving, ill will, wrong views)
i) The [unwholesome] actions of body: (Killing, stealing, sexual misconduct)
Cutting off life is intentional killing of another
Related is endangering life through beating and such.
Taking what is not given is stealing another's goods.
Related to this is getting them by using fraud.
Transgressions in sex are with persons committed to others.
Related are dharmas like improper sexual acts.
Everything from maliciously killing worms and insects, knowingly cutting off their lives, and striking them, chopping them up, and so forth is included in cutting off life. Taking what is not given is stealing the wealth of others, and related is using fraud to have them given. Sexual transgression refers to another's spouse, those who are close relatives, or not in their right minds, or deliberately having sex at an improper place or time. Included are intercourse in forbidden parts of the body, such as the hands.
The Abhidharmakosha [22] says:
Cutting off life, as we rightly think, is killing others.
Taking what is not given makes another's wealth one's own;
Including acquisition of it through force or deceit.
Forbidden desires, comprise the four kinds of wrongful sex.
The commentary on the Drowa Namje says:
What is like the actual thing is related to it. Having arisen similarly, it is like it; like beating someone with a stick and relying on magical ceremonies to that end.
ii) The four [unwholesome] actions of speech: (Lying, harsh words, divisive speech, idle talk)
Speaking false words is lying to change another's opinion.
Related are devious words that others will receive falsely.
Slander is speaking words that bring about dissention.
Related is saying one thing here, another there.
Idle talk is evil teachings and frivolous words.
Related is disconnected or fallacious speech.
Harsh language is abusive words that denigrate others.
Related are gentle words that are displeasing to others.
To make speech a gate of entering the Dharma, actions of speech are explained. To speak words that are not true to change the perceptions of others is false speech. Related to that is if one sees that another has been deceived by literally true words. Saying slanderous words that bring dissension to others is divisive speech. To say one thing to one person, and something else to another is related. To start, spread, and listen to gossip; and to talk disconnectedly and frivolously, saying various things that contradict dharma; is idle or sophistic speech. To say something inappropriate at the time is related. Harsh language is saying things unpleasant to the ears of others and insulting them. Related is saying things gently to make them unhappy.
The Abhidharmakosha says:
False words change the perception of another person
By their understanding of their meaning of the words.
Divisive words are those that bring dissent to others,
These are the words of a mind that has the kleshas.
Rough words are those that are not pleasant when they are heard.
All that have the kleshas are words of idle talk.
The commentary says:
True words that are deceptive, to repeat such words, to speak at a time when one should not, and to speak pleasantly, but make others unhappy are the related actions.
iii) The three [unwholesome] actions of mind: (Craving, ill will, wrong views)
Covetousness finds another's wealth unbearable.
Therefore it makes an attempt to make it into one's own.
Related is longing for others' glories, such as learning.
Malice is the angry mind that harms another.
Related is anger that does not want their benefit.
Wrong views include Eternalism and nihilism,
Or the view that says that cause and effect do not exist.
Related are errors of glorification and denigration.
Inappropriately wishing that another's belongings were one's own is covetousness. Getting angry at the learning and so forth of another and wishing it were one's own is related. Wishing to harm another is malice. Being unhappy and angry with their benefits is related. Denigrating karmic cause and effect and falling into the extremes of Eternalism and nihilism are wrong views. Exaggeratedly glorifying and denigrating the true dharma, the spiritual friends who teach it, and others who are in accord with the dharma is related. The Abhidharmakosha says:
Covetousness wrongly craves another's wealth
Malice is hostility to beings.
Wrong views say there is no good and evil
The commentary on the Drowa Namje says:
To be angry at learning and so forth and covet it, to be angry and displeased at others' benefits, to disparage true spiritual friends and others according with dharma are the related actions.
In this case, though it does not call denigration of the dharma and individuals a related action, the Prajñápáramitá in Eight Thousand Lines says:
Subhuti, those who accumulate the karma of depriving others of the Dharma will be born as beings of the lower realms or among those who have fallen into wrong views. They will suffer among the beings of the great hell, the Avici Hell. Having been contained in its fires for a kalpa, they will be born in the great hells of other world systems. There too, when they have been contained in fire for a kalpa, It is taught that they will go to another, and so forth beyond measure.
The Sutra of the Miracle of Ascertaining Complete Peace says:
For 500 kalpas they will have five hundred heads.
Every one of these heads with not less than five hundred tongues,
And every tongue with plows, five hundred and not less,
Of hotly blazing iron, will be repeatedly plowed,
And all because of the evil deed of denigration.
The Examination of the three Jewels says:
Kashyapa, If some individual says that I or one like me who has grasped the Dharma and grasped the measure of individual beings, has not grasped the measure of the dharma and grasped the measure of individual beings, that individual will fall.
3) The fruition [of unwholesome actions],
There are three sections
·
a) The brief teaching of the nature(The fruit depends on object, motivation, preparation, application of the unwholesome action. It is in accord with the causes and the dominant nature or power.)
·
b) The four divisions(The four categories of results from unwholesome actions)
·
c) The final summary(The unwholesome actions are like poison, they necessarily bring great suffering and unhappiness. They have to be abandoned. -- In short, their result is to loose this precious human life with its freedom, endowments and fragile conditions, thus loosing the opportunity to see through the whole cycle of samsara and to transcend it.)
a) The brief teaching of the nature
(i.e. The fruit depends on object, motivation, preparation, application of the unwholesome action. It is in accord with the causes and the dominant nature or power.)
Now the fruition of these is explained: [23]
With bad object, motive, thoughts, and their application.
As for the fruitions of the ten unwholesome actions,
There are ripening, and according with their causes, power, and action.
When these unwholesome actions are produced by an unwholesome object, motivation, thought, and application, a fruition ripens in accord with the causes and the dominant nature or power. So it is said in the great texts, and moreover, in the oral instructions, the fruition of action is explained additionally.
(i.e. Each of the ten non-virtuous actions has four components or factors. For the action to be complete, i.e. to bring the full karmic result, all four components must be present. These four are:
·
The basis or object of the action·
The intention: the state of mind of the person performing the action. This has 3 parts: recognition, motive and delusion·
The deed: actually performing the action·
The final step, or completion of the action
There are three different results of a complete karma (i.e. an action that has been committed with all four components/factors present):
·
Ripened result - the future rebirth state you will experience as a result of having created a complete karma. [1]·
Results congruent with the causeExperiences congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm, you will have experiences similar to your original actions.
Actions congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm; you will have the instinctive tendency to commit the original action again and again.
·
Environmental results - when born in the human realm, you will experience results of your actions in the form of environmental conditions.)
(i.e. An unwholesome actions is like a bad investment based on an error of judgment. There is an expectation based on some interpretation of reality, planning, and the actual trying to control some causes in order to get a desired effect. So when the time comes to get the expected result, there is usually deception because things never happen the way we planned. Everything is always more complex; there is always other variables that can influence the outcome and demolish our simplistic model.
So for the deception to be possible there has to have been some actual investment. The investment can be mental, emotional, conceptual, with our own body, or through external fabrications. The resulting deception is necessarily related in quality and quantity to the investment. All of this is possible because everything is dependent on the mind.
Once we have started to invest in one direction, it is usually difficult to change. And the more we repeat it, the harder it gets. We have also the tendency to see everything with this model and to repeat it even more. We also interpret the actions of others in those terms and fear they might do what we have done. All of our actions and perception are filtered through this model that we have build. The whole world seems to be revolving around this obsession.
The more we desire and get, the more we want.
The more we act egoistically, the more we see everything in opposition to us.
The more we try to control everything, the more we get obsessed with it.
The more we try to understand everything, the more complex it gets.
There is also the feedback from the society; it is as if we are generally
treated the way we have acted.
The more we go against the real nature of everything (and against the society),
the harder the consequences.
But the reverse is also true about wholesome actions and their happy results.
The ability to see through this whole mess is the opportunity of this precious, hard to get, short, human life.
Note: The society itself can be considered as a sentient being with its own level of karma and consequences. The same for any other level of organization above or bellow. Karma and its consequences are acting across all levels simultaneously. The division into particular levels is purely arbitrary. Our definitions of living, consciousness, karma, consequences, etc, are dependently arisen from our own egoistic point of view. This is like thinking that the earth is at the center of the universe and that man is the center of god's creations. Karma is not necessarily only an individualistic phenomenon; the karma seeds are not neatly packaged together so that only one reborn individual will get it all. Everything is non-dual: not one, not two.)
b) The four divisions (The four categories of results from unwholesome actions)
Ø
i) The ripening of the fruition: (rebirth in one of the three lower realms)Ø
ii) Fruition according with the cause, (having experiences similar to the cause -- the unwholesome action)§
a)) Accord with the cause of action. (doing it again and again -- like a bad habit)§
b)) Accord with the cause of experience: (having it done to us again and again -- like being afraid that it will be done to us)Ø
iii) The fruition of power [the results of the ten non-virtues] (the specific dominant result for each)Ø
iv) The fruition of action (in short: they spread like bad habits, the more we do them, the more we will be attached to them and do them again equals the cycle of samsara)
i) The ripening of the fruition: (rebirth in one of the three lower realms)
The lesser fruition of the ten actions is birth as an animal.
The middle as a preta, and the great to suffer in hell.
The Objects of Mindfulness says:
Of these ripenings, the lesser is to be born as an animal. The intermediate is to be born as a preta. The great is to be born among the hell beings.
ii) Fruition according with the cause, (having experiences similar to the cause -- the unwholesome action)
There are two kinds
·
a)) Accord with the cause of action·
b)) Accord with the cause of experience
a)) Accord with the cause of action. (doing it again and again -- like a bad habit)
According with the cause is said to be twofold.
One is born in a situation like that of one's former action.
Then there is the fruition of such a situation.
The Hundred Actions says:
Those who have become accustomed to unwholesome conduct, will again be dependent on unwholesomeness and will act unwholesomely. They will continue in their unwholesomeness.
b)) Accord with the cause of experience: (having it done to us again and again -- like being afraid that it will be done to us)
Even if such beings attain the higher realms,
Their lives are short and they will suffer from many diseases.
They will not be rich in possessions, and have to share them with enemies.
Their spouses will be ugly, and still there will be rivals.
They will be often slandered and cheated by other people.
Their servants will always be intractable and bad.
They will hear unpleasantness and quarrelsome words.
No one will heed their words; their ventures will be uncertain Desire will grow.
They will not know what is enough.
Not acquiring benefits, they will harmed by others.
Their views will be wrong, and therefore, they will be much deceived.
The ten unwholesome actions have two stages of fruition
The fruition fits the cause, then one experiences that.
The Hundred Actions says:
Those who cut off life can be among gods and humans, but their lives will be short with much sickness.
Those who take what is not given will be anxious about possessions, impoverished, and have to share with enemies.
Sexual transgressors will have an unpleasant spouse shared with others. Those who speak falsely will often be slandered and cheated. Divisive people will have bad servants and retinue with whom they cannot be reconciled. Those who speak harshly will hear unpleasant and quarrelsome words. Idle talkers will not have their words heeded and trusted. The desires of covetous persons will increase, and they will never know what is enough. Malicious people will get nothing beneficial and be objects of harm. Those with wrong views will have bad views and be much deceived.
The Precious Mala says:
For those who cut off life, their own lives will be short.
By taking what is not given we are separated from wealth.
Those who engage in imprudent sex will make enemies.
Those who speak falsely thereafter will often be reviled.By divisiveness, we will never have companions.
By harsh words, we will hear unpleasant things.
By idle talk our speech will always go unheeded
By covetousness the hopes of mind will be destroyed
By malice we will be given the gift of being destroyed.
iii) The fruition of power [the results of the ten non-virtues]
As for the dominant result [24]
The power of the effect ripens externally.
Here with impure dependence on the power of other,
Takers of life will live in a place that is very drab.
Medicinal herbs and trees, leaves and fruits and flowers,
Food and drink and are insipid with little potency.
Also hard to digest, they make obstacles to life.
From taking what is not given, crops will never ripen.
We are born in a fearful region of cold, with hail and famine.
Sexual transgressors are born in crowded places,
Miry swamps that are full of urine and excrement,
Nasty places of stinking filth and sticky defilement.
They are cramped and depressed in places without joy.
Liars are born in inhospitable, fearful places.
Wealth soon shifts as one is cheated by all the others.
Slanderers are blocked by impassible heights and depths,
Cliffs and ravines, and deep defiles block all progress
With a unpleasant variety of irregular surfaces.
Those who use harsh language are born among stones and thorns.
In places that are hot or otherwise unpleasant [25]
By idle talk we are born where harvests do not ripen,
Places where the flow of seasons is disrupted.
We cannot stay anywhere long, as things are so unstable.
By covetousness we see meager grain and copious chaff,
Born where the better times of year are changeable.
By malice we are born in places naturally harmful
Crops and grain are pungent and bitter to the taste
There are thieves and imperious rulers, savage natives and snakes.
By wrong view we have no source of precious things.
Medicinal herbs and trees, flowers, and grain are few.
There is no refuge and we are without any friends or protection.
(i.e. There are three different results of a complete karma (i.e. an action that has been committed with all four components/factors present):
·
Ripened result - the future rebirth state you will experience as a result of having created a complete karma. [1]·
Results congruent with the causeØ
experiences congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm, you will have experiences similar to your original actions.Ø
actions congruent with the cause - once your karma to be born in the lower realms has been exhausted and you take rebirth in an upper realm, you will have the instinctive tendency to commit the original action again and again.·
Environmental results - when born in the human realm, you will experience results of your actions in the form of environmental conditions.
1. Killing
·
Ripened result - rebirth in one of the three lower realms.·
Results congruent with the causeØ
Experiences congruent with the cause - later, in a human rebirth, one will have a short life, ill-health, many troubles, no success in your activitiesØ
Actions congruent with the cause - you will have the habitual desire to kill and harm others·
Environmental results - being born in a place where there is much violence, war, many problems, etc. and where food, drink and medicine have little power
2. Stealing
·
Ripened result - rebirth in one of the three lower realms·
Results congruent with the causeØ
Experiences congruent with the cause - lack of wealth, possessions and resources; your things will be stolen or lost.Ø
Actions congruent with the cause - you will have an instinctive tendency to steal·
Environmental results - being born in a barren place, where crops do not grow or are destroyed and there are shortages of food, and bitter frosts, hail, etc., and your business ventures will fall.
3. Sexual Misconduct
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - you will be unable to keep relationships with, and will have to quickly separate from, your spouse, family, friends, students, employees, etc.Ø
Actions congruent with the cause - having the tendency to be unfaithful·
Environmental results - having to live in a muddy or dirty place
4. Lying
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - others do not believe you, even when you tell the truthØ
Actions congruent with the cause - having the tendency to lie and deceive others·
Environmental results - having to live amongst people who cheat, and you can't find anyone you can trust.
5. Divisive Speech
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - being lonely, having few friends, followers or employees; having difficulty developing good relationshipsØ
Actions congruent with the cause - having the tendency to cause disunity·
Environmental results - having to live in a rugged, uneven, inhospitable environment where communication is difficult.
6. Insulting Words
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - others will abuse you, and even when you speak pleasantly, they will interpret it negativelyØ
Actions congruent with the cause - having the tendency to be critical and hurtful·
Environmental results - having to live in a place where there are many tree stumps, brambles, nettles, sharp rocks and thorns
7. Idle Gossip
·
Ripened result- rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - others will not take your speech seriously or listen to what you have to sayØ
Actions congruent with the cause - having the tendency to talk continuously and fill any quiet moment with the sound of your voice·
Environmental results - having to live in a place where crops do not grow properly, rain falls at the wrong time and activates are not successful
8. Covetousness
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - you will be unable to achieve your aims and get what you wantØ
Actions congruent with the cause - being continuously dissatisfied and grasping; your attachment increases·
Environmental results - having to live in a place where the crops are poor and material resources are easily destroyed or lost
9. Harmful Intent
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
experiences congruent with the cause - you will be a person who easily becomes frightened and panickyØ
actions congruent with the cause - having the tendency to hurt others, your anger and hatred increase·
Environmental results - having to live in a violent place where there is war and contagious diseases
10. Wrong Views
·
Ripened result - rebirth in a lower realm·
Results congruent with the causeØ
Experiences congruent with the cause - being ignorant of correct views, and finding it difficult to develop realizations and correct understandingØ
Actions congruent with the cause - having the tendency to draw wrong conclusions again and again, your ignorance will increase·
Environmental results - having to live in a place where water dries up in the wells, crops fail, etc.)
The resolution is as presented. The Commentary on the Center and Limit says:
By the power of being a vessel, virtue predominates
iv) The fruition of action: (i.e. in short: they are like bad habits, the more we do them, the more we will be attached to them and do them again)
Whatever people may do, there is an unhappy result.
Whatever is done, by its spreading, suffering is produced.
(i.e. All actions are investments based on some discrimination. All discrimination are based on ignorance. They are all mistakes if thought in the context of absolute right or wrong because everything is relative, empty of inherent existence. All actions have the result of reinforcing the belief in discrimination, and thus reinforcing the basis for their repetition. The more we do them, the more we will do them, or see them in other's actions. They are all like self-reinforcing bad habits. That is the nature of the samsara, the Wheel of Life.
Actions are conditioned by the [old] five aggregates, which are the results of past actions. The result of the investments are in the form of the [new] five aggregates and their conditioning effect. So the five aggregates and actions are not different, not the same. A beginning-less, and endless, cycle of conditioning. All of which is based on the belief in inherent existence, the root cause of samsara.)
The Objects of Mindfulness says tersely:
Ignorant ones who do evil deeds will do them again.
Evil deeds proliferate, and there is tremendous suffering.
c. The final summary:
(i.e. The unwholesome actions are like poison, they necessarily bring great suffering and unhappiness. They have to be abandoned. In short, their result is to loose this precious human life with its freedom, endowments and fragile conditions, thus loosing the opportunity to see through the whole cycle of samsara and to transcend it.)
In short these ten actions by their nature are unwholesome.
They are like poison and anyone who ever performs them
Heavy, light, or medium, will make great suffering.
Therefore we should try to avoid them like enemies.
The instructions to the noble one Gyebu Nor [26] in the Dulwa Lung say:
The unwholesome is like poison, because a little produces great suffering. It is like a wild man, because it destroys the assembly of wholesomeness. Therefore it should be abandoned and one should try to do what is wholesome.
The Precious Mala says:
What is unwholesome in body, speech, and mind
Should entirely be eliminated.
What is wholesome should always be pursued.
By that the above two dharmas are explained.
c. How to eliminate the unwholesome (i.e. wholesomeness)
(i.e. By adopting an attitude more in accord with the real non-dual nature of everything. By not basing all actions of egoism and the belief in inherently existing objects and characteristics. By seeing the relativity of everything, by thinking from others point of view before acting. By not ignoring the consequences of our actions on ourselves and on the society.)
There are three sections
·
1) Producing the benefits of the higher realms(First, they consist of avoiding the ten non-virtues, and thus avoiding a rebirth in one of the lower realms and being stuck there for an eternity. It is avoiding the biggest mistakes contrary to the real nature of everything. This will lead to the precious human life with its freedom and endowments, to the possibility of practicing more virtuous actions in accord with the real nature of everything, and to the opportunity to see through the whole conditioning cycle and to transcend it definitively.)
·
2) The ripening of their fruition(Four categories of results from wholesome actions - same logic as for the unwholesome above: rebirth in one of the three higher realms; having experiences similar to the cause; their cumulative effect of increasing good conditions and virtues. -- They permits to be reborn with the precious human life, to have more and more peace of body and mind, more and more happiness, to practice Dhyanas and develop wisdom, and to have the opportunity to see through and transcend all conditioning definitively.)
·
3) How we should choose what to accept and reject(The Middle Way: We should discriminate between wholesome and unwholesome otherwise we will be stuck in the lower realms for long, with no chance to work for liberation. But we should not get attached to those wholesome actions, or to a higher rebirth either. They are also dependently arisen, impermanent and unsatisfactory. We should aim at transcending the whole samsara. This is done by seeing the relativity of everything, even those wholesome actions, and by not taking them as absolutes either. No absolute, only adapted skillful means. -- They are mere tools, relatively more wholesome because more "in accordance with the goal, in accord with liberation" because they gradually combine method and wisdom. More specifically, the ten wholesome actions tend to not perpetuate the strong attachments to an independent permanent self, and the belief in inherently existing objects of desire, hate, and indifference. They are like temporary antidotes to the unwholesome illusions based on ignorance. And because they are more close to reality, there is no harsh suffering consequences like with the mistaken investments of the ten unwholesome actions. As we progress along the path, these wholesome actions will need to be "perfected" by combining more wisdom to those methods, and thus getting closer and closer to the real nature of our own mind, and of everything.)
1) Producing the benefits of the higher realms:
(i.e. First, they consist of avoiding the ten non-virtues, and thus avoiding a rebirth in one of the lower realms and being stuck there for an eternity. It is avoiding the biggest mistakes contrary to the real nature of everything. This will lead to the precious human life with its freedom and endowments, to the possibility of practicing more virtuous actions in accord with the real nature of everything, and to the opportunity to see through the whole conditioning cycle and to transcend it definitively.)
The ten kinds of wholesome actions lead to the higher realms.
Their wholesome intention avoids the ten unwholesome ones.
Cutting off life is avoided, and taking what is not given.
Wrongful sex is avoided, and also lies and slander.
Speech is not harsh or frivolous. Thoughts are not covetous.
We keep far away from malice and wrong views.
Merely by abandoning the unwholesome actions, the ten wholesome ones will occur. This is because they are related as opposites. Therefore, the attitude that abandons the ten unwholesome actions is that of the ten wholesome ones, the Middle Length Prajñápáramitá says:
"I have abandoned the taking of life," and so forth. These ten are said.
2) The ripening of their fruition:
(i.e. Four categories of results from wholesome actions - same logic as for the unwholesome above: rebirth in one of the three higher realms; having experiences similar to the cause; their cumulative effect of increasing good conditions and virtues. -- They permits to be reborn with the precious human life, to have more and more peace of body and mind, more and more happiness, to practice Dhyanas and develop wisdom, and to have the opportunity to see through and transcend all conditioning definitively.)
If these actions are small, we are born in the human realm.
If more, we are born among the gods of the realm of desire.
Great ones connect us to the samádhi of formless Dhyanas.
Thus, we can grasp the pleasures of the two higher realms.
The four results are the opposite of the previous ones.
The fruition should be known to be birth in the higher realms.
By lesser wholesome conduct, we are born among the human beings and gods of the desire realm. If it is great, we are born in the samádhi realms. These are the two higher realms the realm of pure form, and the formless realm. The higher realms are attained, and entrance into the lower realms is cut off. The Precious Mala says:
By these dharmas we are completely liberated
From being a being in hell, a preta, or animal.
After birth among gods or else among human beings
Increasing glory and happiness is easily attained.
One experiences the bliss of Brahma and so forth
Or the measureless samádhis of the formless realm.
3) How we should choose what to accept and reject:
(i.e. The Middle Way: We should discriminate between wholesome and unwholesome otherwise we will be stuck in the lower realms for long, with no chance to work for liberation. But we should not get attached to those wholesome actions, or to a higher rebirth either. They are also dependently arisen, impermanent and unsatisfactory. We should aim at transcending the whole samsara. This is done by seeing the relativity of everything, even those wholesome actions, and by not taking them as absolutes either. No absolute, only adapted skillful means. They are mere tools, relatively more wholesome because more "in accordance with the goal, in accord with liberation" because they gradually combine method and wisdom. More specifically, the ten wholesome actions tend to not perpetuate the strong attachments to an independent permanent self, and the belief in inherently existing objects of desire, hate, and indifference. They are like temporary antidotes to the unwholesome illusions based on ignorance. And because they are more close to reality, there is no harsh suffering consequences like with the mistaken investments of the ten unwholesome actions. As we progress along the path, these wholesome actions will need to be "perfected" by combining more wisdom to those methods, and thus getting closer and closer to the real nature of our own mind, and of everything.)
Thus, by the merit of these ten wholesome actions
We are led to happiness, but the ten of unwholesome nature
Lead instead to falling into the lower realms.
Accept the white cause and effect, and likewise reject the black.
This will be the path to worldly happiness,
Taught to be the fine vehicle of divine and human birth.
By establishing subsequent lives in happy forms,
We truly lay a foundation for our liberation.
Therefore, fortunate beings should depend on doing so.
i.e. Understanding Suffering and Controlling the Mind, Lama Zopa Rinpoche
There is no one type of action that constitutes the practice of dharma. Dharma is not something that has a definite form. Although people may meditate with legs crossed and eyes closed, these external postures themselves are not the essential dharma.
An action is considered to be a part of dharma practice solely on the criterion of its effect on the mind. If delusions are eradicated and sufferings diminished by what we do then this is dharma. Thus even if we spend most of our time working inside an office in a crowded city or doing menial labor and the like, we can still be practicing dharma. The essential thing is that our delusions decrease in strength.
Any type of action can be transformed into a dharma practice if it is done with the proper motivation. If we keep in mind the importance of working to eliminate our ignorance so that we can more effectively help others overcome their suffering, then whatever we do is dharma. Buddhism, as one of the great world religions, teaches many methods for purifying our motivation.)
(i.e. Thinking that unwholesome and wholesome actions are absolute laws is not the message here. This kind of obsession is not healthy either. There is no real action, no real karma, no real retribution. There is no absolute cause, effect or causality; nor is anything arisen without a cause or any cause without an effect. Everything is empty of inherent existence, merely imputed by the mind.)
(i.e. See how to transmute the five poisons into the five wisdoms by seeing their real nature, how to transmute the impure three gates into the Buddha Trikaya, how to transform everything into pure Buddha-fields, how to transform our actions into pure Buddha activities.)
(i.e. If one totally rejects the discrimination between wholesome and unwholesome on the basis that the distinction is completely non-existent because everything is empty of inherent existence, then there is no place to go but the Vajra hells. If everything is not existent, it is also not non-existent, not both, and not either.)
(i.e. So, as a path. as a skillful means, we should discriminate between wholesome and unwholesome otherwise we will be stuck in the lower realms for long) with no chance to work for liberation. But we still need to see the relativity of those wholesome actions and not take them as absolutes either, otherwise the benefits will be impermanent.
·
No absolute, only adapted skillful means.·
The basis to choose what to accept and reject is the criteria of gaining freedom from all conditioning and all suffering: peace of body and mind, development of concentration and insight. So we need to be careful in observing what brings peace, and what doesn't bring peace.·
So the criteria is to be "in accordance with the goal, in accord with liberation"
Freedom from samsara and suffering is gained by seeing their real nature. And to be able to do this we need the precious human life, morality, concentration, insights, ... even if they are all empty -- mere temporary raft.)
The Middle Length Prajñápáramitá says:
Subhuti, by accepting the true path of these ten wholesome actions, we are born in the higher realms.
By remaining on the path of the ten unwholesome actions, we are born in the lower realms.
The White Lotus of Holy Dharma says:
The vehicle of gods and human beings has the ten virtues.
The Supreme Essence says:
The vehicle of gods is the four Dhyanas and the four formless attainments.
The vehicle of human beings is the ten virtues.
The latter depends on good dharmas.
Yana means vehicle, mount, or means of conveyance. When we ride them, each one brings us to its particular fruition. The Prajnaparamitasamgatha says 304.3
Riding them does away with the sufferings of beings.
These vehicles are a great house, immeasurable as space.
The highest yana produces joy, happiness, and well-being.
Depending on different levels of mind, different vehicles are taught. For example, one is taught for those who aim at complete peace. The White Lotus says:
That one vehicle does not have the three vehicles.
It is taught as provisional skillful means.
Two are also taught. the Immaculate Space Sutra says:
In accord with the affinities of sentient beings,
I have bestowed the teachings of the two vehicles.
These are the Mahayana and Hinayana. Three are also taught. The White Lotus says:
Teaching how to tame the kleshas the gates of Dharma
Are said to be eighty-four thousand, but the true intent of the Buddhas
Is the one inseparable essence. That I have taught three vehicles
Is explained by different capacities of sentient beings.
In brief, the levels of mind are limitless, and not all of them perceive the true meaning. The Lankavatara Sutra [27] says:
Not all the minds as enter finish the vehicle.
Once mind has done that, there is no mind nor vehicle.
In this case the vehicle of gods and men is being discussed. The same text says:
Likewise I explained all the different vehicles.
The vehicle of the Sravakas, and that of the Pratyekabuddhas.
Within the vehicle of gods and human beings
Samsaric suffering can be eliminated.
However, what comes later is not seen at all.
2. The second section of the extended explanation of karma and being joined to peace
(i.e. The progressive path, more virtues beyond the ten wholesome actions: the nine Dhyanas, the four immeasurables, bodhicitta, the six paramitas, the generation and completion stage of Vajrayâna, Mahamudra, the Union of The Two Truths. Always using both method and wisdom together; then it is in accord with Liberation, with the real nature of our own mind, and of everything. The two aspects in everything: the two accumulations, the two kayas, the two gotras, the two truths -- inseparability, non-duality everywhere. Wholesomeness is taking into consideration those two aspects of the real nature of everything that is already present in us, and in everything. Discovering our own very subtle nature, Buddha-nature, is seeing the real nature of everything, with those two inseparable aspects, as the very subtle nature of our own mind. We are already perfect and pure; everything is already perfect and pure; it is just a matter of directly seeing this non-dual nature. We do not cause Liberation; it is not a fabrication. The Buddha nature is the real nature of our own mind and of everything. The real nature of everything is not changed by our ignorance of it, and our errors because of this. Seeing the real nature of our own mind and of everything is seeing the Buddha. Once we have directly seen the real nature of our own mind and of everything, then everything is pure inseparable trikaya and wisdoms, Buddha-fields, and Buddha activities: inseparable compassion and emptiness. -- After refuting the view thinking that one can produce Liberation with specific methods through accumulating merit alone, here are refuted various forms of nihilism: rejection of karma, rejection of the path, rejection of thoughts, thinking emptiness is an absolute truth. We need both method and wisdom together. Only this is accord with Liberation, with the real nature of everything: not existent, not non-existent, not both, not neither. -- The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not neither or something else. It is the Union of The Two: not one, not two. -- Everything is empty of inherent existence, but still dependently arisen and functional. The two, dependent origination and emptiness, are not contradictory, but interdependent. They are not different or separate, not the same. No absolute cause, effect or causality; but still no no-causality. The luminous space.)
There are six sections
·
a. The general explanation of the wholesome being associated with liberation(We need both method and wisdom together; the two accumulations. -- Perfecting the wholesomeness by using various progressive methods combined with wisdom permits ultimately to transcend all conditioning: There is no absolute methods, just adapted skillful means. Using the methods alone is not enough; it might lead to getting attached to the methods. Using wisdom alone is not enough; it might lead to nihilism. We have to develop method and wisdom together. The path is more than just practicing morality by avoiding the ten unwholesome actions. The progressive path consist also of developing concentration with the eight dhyanas, bodhicitta and wisdom with the six paramitas, etc. All sort of progressive wholesome skillful means combining both method (upaya) and wisdom (prajna). Only then is it in accord with the goal, with the real nature of everything. Only then can it lead to total transcendence of the conditioning cycle.)
·
b. Comprehending this: the goodness of liberation(Ordinary merit is not enough; it has to be combined with wisdom. It is not enough to abandon all unwholesome actions, one has to purify all obstructions to knowledge and their remnants. Cleansing the obstructions to Liberation is not enough, one has to remove the obstacles to omniscience also. The perfection of merit is beyond conceptualization. Merit is something that grows exponentially as it is combined with wisdom. It is not like something fabricated, or like acquiring ordinary knowledge. It is not about doing something, or not doing something else. The first five paramitas are perfected by combining them with wisdom. -- Everything has the two inseparable aspects: the two unborn causes / gotras, the two aspects of the luminous mind, the wisdom of non-thought, the perfection of the path with the two accumulations, the two truths (dependent origination and emptiness), the resulting two kayas.)
·
c. How the cause of liberation is produced(Liberation is not really caused by our own wholesome actions, as if fabricated or assembled, thus it is not impermanent. We already have the Buddha-nature, the unborn potential, with its two aspects of space and luminosity as the two inseparable gotras. That is the real cause of our Enlightenment. The luminosity and the right paths are naturally emanating from this. What makes an action wholesome and efficient is that it is in accord with this unborn nature with its two aspects. Wholesomeness, compassion and wisdoms are already there; they are not wholesomeness separated from our originary awareness; they are not artificially added in order to produce something. Samsara is transcended by realizing the real non-dual nature of our own mind, and of everything; by realizing that we already have this Buddha-nature; by directly seeing the very subtle nature of our own mind. -- So following the wholesome path is getting closer and closer to our already existing Buddha-nature, it is bringing the result into the path. Realizing the path is realizing our own real nature after removing all the obscurations. -- The Buddha nature is the real nature of our own mind and of everything. The real nature of everything is not changed by our ignorance of it, and our errors because of this. Seeing the real nature of our own mind and of everything is seeing the Buddha. Wholesomeness is being in accord with this real non-dual nature. The full proof of the path is seen only at the end; until then we need faith.)
·
d. How by awakening the gotras liberation is attained(The progressive Vajrayana Path: Mapping the stages of Vajrayâna on the previously explained concepts. -- Once we have purified it, or have directly seen our own Buddha-nature, then poisons are transmuted into wisdoms, everything becomes pure, happiness, the two kayas are seen.)
·
e. The related explanation of the virtues[including the three developments, bodhicitta, the six paramitas, the four immeasurables, the two truths, the ten wholesome actions, dependent origination, ... -- This is in accord with the real nature of everything: empty but still dependently arisen and functional, beyond the two extremes of existence and non-existence.)
Ø
1) How the unification of the two accumulations is perfected(We need both methods (the morality of the ten wholesome actions, the concentration of the Dhyanas, bodhicitta) and wisdom (seeing impermanence, relativity, emptiness) together. Then it is in accord with Liberation, with the real nature of the mind and of everything, with its two aspects. The path has been designed by someone who has directly seen the real nature of everything and thus is in accord with it. That is why it is efficient, but beyond our actual understanding.)
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2) How one does not dwell in samsara or nirvana(Even though virtues and wholesome actions are also karma formation, conditioning, they are preferable and required because they are gradually creating the conditions necessary to be able to see through all conditioning and to transcend it all definitively. But those virtues and wholesome actions should not be grasped as absolute. Liberation is not caused by them. -- The Middle Way: not accepting methods as absolutes, not rejecting everything because of emptiness. Not accepting karma as absolute, not rejecting karma completely. Not accepting the world as it appears, not rejecting the world completely with no compassion at all and aiming at personal liberation. Knowing samsara to be impermanent, unsatisfactory, empty of inherent existence, but still having compassion for all sentient beings. Staying away from both extremes. It is not a matter of accepting or rejecting something; it is a matter of directly seeing the real nature of our own mind and of everything. -- Even though everything is relative, it is not total chaos and free for all. There is a real nature of everything and actions that are relatively more in accord with it or not, and their consequences. And hiding from everything by dropping all is not a permanent solution; it only increases ignorance.)
Ø
3) The explanation of the fruition [of the ten virtues, and of all other wholesome skillful means of the Mahayana](The goal of developing virtues, of accumulating merit, is to be in a position out of the influence of conditioning, in order then to be able to see its real nature, and be able to transcend it definitively. This is done gradually from gross to subtle, to very subtle. That is like a gradual purification of the body, speech and mind. It is working because while doing it we get closer and closer to the real nature of our own mind and or everything, thus not going against it and suffering the consequences. That is like a gradual deconditioning, deprogramming, from a very bad habit based on eons of ignorance and accumulation of errors.)
§
a) The brief teachings (same logic as with the unwholesome actions : the fruit of the ten wholesome actions depends on object, motivation, preparation, application of the wholesome action)§
b) The extensive explanation§
i) Ripening [of the fruition] (rebirth in one of the higher realms)§
ii) Karmic fruition that accords with the cause (having experiences similar to the cause -- the wholesome action)§
iii) The fruition of its power [the results of the ten virtues]§
iv) The fruition of action(In short: they are like good habits, the more we do them, the more we will do them again with even more ease -- like developing a skill. So happiness will come more and more. So we have more freedom and conditions to be able to develop concentration and insight, and more opportunity to use this precious human life in order to transcend all conditioning / directly see our real Buddha-nature.)
§
v) The fruition of the six perfections [, of kindness, of actions motivated by bodhicitta: Enlightenment]§
vi) The fruition of the Four Immeasurables: [gradual progression closer and closer to perfection with its two aspects]§
vii) The fruition of the Two Truths (The real nature of samsara: everything is empty because dependently arisen; everything is merely imputed by the mind; empty of inherent existence, but still appearing; non-dual -- not one, not two; not existent, not non-existent, not both, not neither. It is the Union of the Two. The Two Truths are not separate or different, not the same; not one, not two. All of our actions and perceptions are conditioned by our five aggregates, which are the results of past choices and actions; but this conditioning is empty of inherent existence. Karma and its consequences are not permanent, not nothingness. Seeing the real non-dual nature of samsara, of everything, with its two inseparable aspects, we can transcend all karma formation, all conditioning, and be free from all obstructions.)§
viii) The individual fruitions of virtue and evil deeds (The real nature of karma: everything, even karmas and kleshas [even the flow of interdependence], is empty of inherent existence, but still dependently arisen and functional. Everything is described by these two aspects: not existent, not non-existent, not both, not neither. But the real nature of everything is beyond description, beyond conceptualization. Because of ignorance as the root we produce appearances of karma and its consequences. They are empty, but we cannot ignore them, hope to die without paying the consequences, or hide from them in the higher dhyanas. That would be only a conditioned and temporary solution. No cause are without an effect; no effect are without a cause; no karma is ever lost. It is only by seeing through the conditioning, seeing its real non-dual nature, that we can transcend it all.)§
ix) The fruition of profound interdependent arising (The real nature of karma, and samsara: karma is empty but still dependently arisen and functional, beyond the two extremes of existence and non-existence, non-dual. It is by seeing its real non-dual nature, with its two inseparable aspects, that we become liberated. -- The perfection of dependent origination is its perfect Union with the emptiness of everything: not one, not two; not different or separate, not the same.)·
f. Refuting other wrong conceptions(After refuting the view thinking that one can produce Liberation with specific methods through accumulating merit alone, here are refuted various forms of nihilism: rejection of karma, rejection of the path, rejection of thoughts, thinking emptiness is an absolute truth. We need both method and wisdom together. Only this is is accord with Liberation, with the real nature of everything: not existent, not non-existent, not both, not neither. -- The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not neither or something else. It is the Union of The Two: not one, not two. -- Everything is empty of inherent existence, but still dependently arisen and functional. The two, dependent origination and emptiness, are not contradictory, but interdependent. They are not different or separate, not the same. No absolute cause, effect or causality; but still no no-causality. The luminous space.)
Ø
1) Eliminating denial of cause and effect(Those who deny both cause and effect. Proud nihilists rejecting karma, conditioning, dependent origination, and virtues, accepting emptiness as an absolute rebirth in hot hells)
Ø
2) Refuting the view of emptiness(Those who deny the cause and affirm the effect. Saying that the practice is to reject everything, even virtues, because everything is empty, and thinking that this will still produce Liberation. Again, accepting emptiness as an absolute. Developing only wisdom without method. Trying to accumulate only wisdom, without accumulating merit. This ends up in misunderstanding emptiness, accepting emptiness as an absolute truth meaning nothingness. Thinking that dropping all is the meaning of Liberation. Rebirth in hell. -- Note: This is what is done in the Dhyanas, but those are just temporary skillful means used to set the conditions for Vipashyana. The perfect Samadhi, the perfect Union of Shamatha and Vipashyana is not rejecting everything, not accepting everything. It is Buddha activities while knowing the real nature of everything. It is the perfect Union of compassion and emptiness; the Union of The Two Truths. The two inseparable aspects are part of the real nature of everything in samsara and Nirvana. Everything has always been like that; it doesn't change. That is the meaning of non-duality.)
Ø
3) Refuting those having the mind of the summit of samsara(Those who claim "it is like space", who think Liberation is attained by meditating on nothingness alone --> rebirth as stupid animal)
Ø
4) The true explanation of cause and effect(So, we cannot adopt just one aspect as the real nature of everything; we need both in perfect non-dual union, otherwise we fall into one of the extremes: realism, nihilism, dualism, or monism. Everything has the two inseparable aspects: the real nature of the mind and of everything, the cause of both samsara and Nirvana, karma and conditioning, the gradual path with its two accumulations, the meditation consisting of the Union of Shamatha and Vipashyana, the fruit with its inseparable trikaya, wisdoms and Buddha activities. That is the meaning of the perfection of wholesomeness and merit, the perfection of bodhicitta, the perfection of dependent origination, the perfection of emptiness, the perfection of the Union of The Two Truths, Buddhahood. -- The Middle Way: not accepting karma, or the path, as absolute [determinism] (rejecting emptiness, accepting dependent origination as an absolute), not rejecting them completely as if completely non-existent [chaos] (rejecting dependent origination, accepting emptiness as an absolute truth). Perfecting the wholesomeness by getting closer and closer to the real nature of everything: inseparability of appearances and emptiness, inseparability of appearances and natural-less-ness. The real nature of everything is not dependent origination alone, not emptiness alone, not both together, not neither or something else. It is the Union of The Two: not one, not two. -- Everything is empty of inherent existence, but still dependently arisen and functional. The two, dependent origination and emptiness, are not contradictory, but interdependent. They are not different or separate, not the same. No absolute cause, effect or causality; but still no no-causality. The luminous space. -- So the path, the Middle Way, is designed in accord with this, "in accordance with the goal, in accord with liberation", in accord with the transcendence of the four extremes: existence, non-existence, both, neither. As for the real nature of everything, it is beyond description, beyond any conceptualization.)
a. The general explanation of the wholesome being associated with liberation. [the two accumulations]
(i.e. We need both method and wisdom together, the two accumulations. -- Perfecting the wholesomeness by using various progressive methods combined with wisdom permits ultimately to transcend all conditioning: There is no absolute methods, just adapted skillful means. Using the methods alone is not enough; it might lead to getting attached to the methods. Using wisdom alone is not enough; it might lead to nihilism. We have to develop method and wisdom together. The path is more than just practicing morality by avoiding the ten unwholesome actions. The progressive path consist also of developing concentration with the eight Dhyanas, bodhicitta and wisdom with the six paramitas, etc. All sort of progressive wholesome skillful means combining both method (upaya) and wisdom (prajña). Only then is it in accord with the goal, with the real nature of everything. Only then can it lead to total transcendence of the conditioning cycle.)
Now, as for the wholesome being associated with liberation, good is certainly established. If the details are explained:
The happiness of freedom puts samsara far away.
It leads to peace beyond the game of black and white,
Forming the array of the heights and depths of samsara.
Included within the five paths that lead to this liberation
Are the ten wholesome actions, and the four Dhyana states of form,
The five formless Dhyana attainments, the six perfections and so on.
Realizing that persons and dharmas have no self,
By the happy combination of prajña and upaya,
Dwelling neither in samsara or nirvana,
We shall produce great benefits for all sentient beings.
Attaining the limitless state of the Victorious One,
By the wholesomeness of yoga we pass beyond all worlds.
The previously taught merit completely transcends both the good and evil associated with it.
As for the good which completely liberates us from defilement, the cause of being born in the cycles of samsara,
·
the phenomenal accumulation of merit , the ten virtues, the first five paramitas, and so forth are relative.·
The non- phenomenal accumulation of wisdom , prajña, does not dwell in the two extremes.·
When, by the stages of the five paths, these are united, we apprehend the level of Buddhahood beyond the world's goodness.·
Worldly goodness is grasped in terms of things and characteristics.·
This is beyond things and characteristics.·
From the very time the good action is done, it is liberated from the mind of merit and non-merit.(i.e. What makes a perfect wholesome action really wholesome is that it combines both method and wisdom. This is in accord with the real nature of everything: not existent, not non-existent, not both, not neither; or the inseparability of appearances and emptiness; or the inseparability of dependent origination and emptiness; the non-dual nature: not one , not two . ... So is not like an ordinary action based on ignorance and producing karma. It is self-liberating because it is mixed with the wisdom of realizing its real nature as it is used. It is free from all extremes like realism, idealism or nihilism, dualism, or monism. It transcends all dualities, all conceptualization, all worlds. It is the Middle Way: not accepting, not rejecting. The union of method (like compassion, bodhicitta, Dhyanas, the first five paramitas) and wisdom (emptiness).)
It is awareness of the empty, compassionate essence.
(i.e. From a Bodhisattva perspective, the two aspects of the real nature of everything, the luminous mind, the luminous space, the union of upaya and prajña, the Union of The Two Truths, the inseparability of appearances and emptiness, is called "the empty compassionate essence". It is so because compassion is the principal method used by the Bodhisattva. He uses it while knowing the emptiness of the three elements: subject, object, actions.)
As to the details, the Prajnaparamitasamgatha says:
If they are able to carve a well-formed woman's image,
Wood-workers who are skilled can make anything else as well.
Likewise, bodhisattvas skillfully trained in prajña
Can do whatever is done by the wisdom of non-thought.(i.e. The wisdom of non-thought consist of uniting the method of Shamatha (from the first Dhyana and up) to the wisdom of Vipashyana.
Its characteristics is that it brings total freedom from confusion.
"union of Shamatha and Vipashyana is the wisdom of complete non-thought."
"In the union of Shamatha and Vipashyana It is equal whether awareness rests or proliferates. Both are primarily the wisdom of non-thought. The encompassing style of this unification is its freedom from all the complexities of existence and non-existence. "
The Precious Mala says:
Whoever pacifies having knowledge and being without it,
thereby has gone beyond both merit and evil deeds.
Liberation from the higher and lower realms,
is what is explained as being truly liberated.
Also it says there:
Having the essence of emptiness and compassion,
One has been established in enlightenment.
With the mind of truth, in apparent goodness without entangling attachments, like emanations and illusions, we acts for the benefit of others. However, if the space-like goodness established by prajña does not establish the path of liberation, this will not take place. (i.e. Methods alone are not enough. We also need wisdom gain Enlightenment. We need to use wholesome methods, without getting attached to them. They are just skillful means, dependently arisen impermanent rafts.)
The Prajnaparamitasamgatha says:
If a billion blind persons with no one to lead them
Tried to get to a city, though they did not know the way,
Attaining the first five perfections of the Victorious One,
Without attaining the eye of prajña is like that.
The Essence of the Eight Instructions says:
The time when the five first paramitas (upaya) are completed by the perfection of prajña is the time of entering into the city of omniscience.
Thus, since all dharmas are nature-less, the good too is nature-less, and in this way beginners and those of inferior mind abandon it. (i.e. Wisdom alone is not enough. We also need methods to gain enlightenment. Emptiness doesn't mean that everything is completely non-existent, a-causal, not functional, useless, meaningless, or from the mind only. Emptiness doesn't deny dependent origination. Those who do not understand emptiness correctly fall into nihilism and reject all methods.)
The Precious Mala says:
Though these dharmas are truly good and very wholesome,
With the air of being profound and subtle beings
Childish individuals who are without true learning
Will try to avoid them, so the Victorious One has said.
The Instruction on Prajna says:
Subhuti, All dharmas are without essence. The six perfections are also without essence. Neither examined or the examiner are found. They are not perceived. They are not really seen. That is how it should be known.
This should not be told to those of the families of those who have newly entered into the vehicle, of Sravakas, and of Pratyekabuddhas.
Why? They will be so fearful and terrified that their hair stands on end. By this being said, for this reason, they will abandon this perfection of Prajña.
(i.e. The path is a progressive path. The methods used have to be adapted to the level of ignorance of the students; otherwise he might reject the path, or fall into nihilism. There is no absolute wholesomeness. What is wholesome is what can be used to gradually become free from all the conditioning, by gradually using antidotes, and skillful means that are more and more in accord with the real nature of everything. The methods get more and more subtle as the student progress on the path.)
b. Comprehending this: the goodness of liberation: [the two kayas]
(i.e. Ordinary merit is not enough; it has to be combined with wisdom. It is not enough to abandon all unwholesome actions; one has to purify all obstructions to knowledge and their remnants. Cleansing the obstructions to Liberation is not enough; one has to remove the obstacles to omniscience also. The perfection of merit is beyond conceptualization. Merit is something that grows exponentially as it is combined with wisdom. It is not like something fabricated, or like acquiring ordinary knowledge. It is not about doing something, or not doing something else. The first five paramitas are perfected by combining them with wisdom. Everything has the two inseparable aspects: the two unborn causes / gotras, the two aspects of the luminous mind, the wisdom of non-thought, the perfection of the path with the two accumulations, the two truths (dependent origination and emptiness), the resulting two kayas.)
If it is asked what is the goodness of liberation:
The accumulation of merit is involved with particular objects.
The accumulation of wisdom is not.
By these combined,
Cleansed of the two obscurations, the two kayas manifest.
The stages of meditation and post-meditation are practiced.
These are corruptible in ordinary beings, (i.e. ordinary paramitas)
But in the noble ones they are immutable (i.e. perfecting the paramitas)
In meditation and the state that follows it
By such a pattern of practice liberation will be attained.
(i.e. The two obscurations: (the two ignorance’s)
-- It is not enough to abandon all unwholesome actions; one has to purify all
obstructions to knowledge and their remnants.
-- "A Buddha is someone who has abandoned all unwholesome action, all
obstructions to knowledge and their remnants. ... From the point of view of
experience, the Dharma is ultimately the abandonment of afflictions and
obstructions to knowledge in a being's mental continuum." - from Tibet
Exile Site
-- All caused by the mind with ignorance [of the real nature of itself and of
everything]
-- This twofold ignorance about the ego (The five skandhas together support the
concept of ego) and outer phenomena is the root of all defilements, karma and
suffering.. ... ultimately we will understand that there is no difference
between the ego and outer phenomena -- Geshe Rabten, The Graduated Path to
Liberation
-- the two types of obstructions: the delusion-obstructions and the
obstructions to omniscience
-- delusion-obstructions and the nine levels of obstructions to omniscience
-- obstructions to Liberation / to cessation...
-- "In the secret mantra, it is maintained that clearing away the two
obscurations of the kayas occurs through practicing the two accumulations as
upaya and Prajña, and therefore this is proclaimed to be a condition."
-- "The two-fold obscurations Of kleshas and of knowable's (obscurations to
omniscience)"
-- "the universal and incidental, obscurations of kleshas and knowable's,"
-- The brief explanation contains
an explanation of the remedy that clears away the mental-emotional afflictions - which is the prajña, the intelligence, the wisdom that realizes the selflessness of the individual -
and a description of the remedy that clears away the cognitive obscurations, the obscurations to omniscience, which is the prajña that realizes the selflessness or emptiness of phenomena.
Finally, there is a description of the remedy for both of these, which again
is the prajña that realizes the selflessness of all phenomena.
... And finally, in order to inspire and enable sentient beings to begin to
purify the two types of obscurations and to gather and complete in an authentic
way the two accumulations - the accumulation of merit and the accumulation of
wisdom - the basis for purifying the obscurations and for gathering the
two accumulations, which is the primordial awareness of the Dharmadhatu, is
taught. Primordial awareness is the base from which these activities are
accomplished. And this primordial awareness - the inherent, original wisdom of
the Dharmadhatu - is present equally at the time of the ground, at the time of
the path, and at the time of the fruition.
... However, when the kleshas and the cognitive obscurations are all completely
cleared away and primordial awareness manifests openly, un-obstructedly, when
primordial awareness is directly and perfectly realized, then the Dharmadhatu is
called Buddhahood. - From Osel 7.
There are thus two kinds of obscuration-obstacles.
One is the obscuration-obstacle just specified, which prevents the experiencer from seeing the whole, because he becomes ever more engrossed in the abstract models of a world he has created from a specific ("subjective") point of view.
The other obscuration-obstacle is the one presented by the pollutants (Tib.
nyon-sgrib, Skt. klesavarana). It prevents the experiencer from ever attaining
the status of being free, because the pollutants lead him deeper and deeper into
the morass of samsara.
The way of seeing has to cope with both kinds of obscuration-obstacles. Maitreya
expresses this in the following words:
There are two kinds of obscuration-obstacles:
One by pollutants, one by the objectifiable.
Here (on the way of seeing), all obscuration-obstacles are
intended;
Once they have been done away with, (the resulting state of affairs) is
claimed to be one of freedom.
- from Guenther 9)
(i.e. Everything has the two inseparable aspects of luminosity and space:
inseparability of dependent origination and emptiness. It is true for the causes
(the two gotras), the two accumulations (merit and wisdom), the two truths, the
result (the two kayas). All of these reflect the fact that everything is not
existent, not non-existent, not both, not neither. It is the Union of the two.
It is the non-dual nature: not one, not two; not separate or different, not the
same. Everything is like that.
The five first perfections, generosity, discipline, patience, exertion, and meditation, are the accumulation of merit.
Prajna is the accumulation of wisdom.
By their unification, the two kayas, Dharmakaya and Rupakaya will manifest.)
(i.e. But it is still not produced, not caused. Buddhahood is beyond
causality, thus not impermanent.
The real basis, causes, of the two kayas are the "two gotras": the Buddha-nature in its two aspects.)
The Precious Mala says:
As for the Rupakaya possessed by all the Buddhas,
It arises from the accumulation of merit.
Dharmakaya is born, to give a brief summary,
From accumulating the wisdom of the conquerors.
By these two accumulations, Buddhahood is attained
If this is what we want, we should always rely
On these two accumulations, those of merit and of wisdom.
The major and minor marks of the Buddha's Rupakaya are established by these two accumulations in a way that is highly exalted. As much merit as ordinary beings, Sravakas, Pratyekabuddhas, and bodhisattvas may have, a single body hair of the Buddhas has ten times more. A hundred times as much as exists in such a hair exists in the minor marks. A hundred times the amount in each of the eighty minor marks is that of one of the major marks. The merit of each of the thirty-two major marks increased by a thousand is that of the tuft between the eyebrows. A hundred thousand times the collective merit of the tuft between the eyebrows is that of the ushnisha tuft at the top of the Buddha's head. A thousand times the merit of the hair-tuft is taught to be that established by the conch of spoken dharma.
The same text says:
As merit is beyond the scope of thought,
So the major marks of the Buddha rise.
The great scriptural treasury of the Mahayana
Says he is a great being like a king.All the merit of the Pratyekabuddhas,
All merit in the world without remainder
That of both the learned and non-learned
If it should be increased to ten times more,
Would be as much as in one of the Buddha's pores.
The hair-pores of a Buddha are all like that.As for all the merit of these hair-pores,
That amount increased a hundred times,
Would be the merit of one of the minor marks.
That many times that same degree of merit
Is that of each of the royal major marks.
These merits of the thirty two major marks,
If they are multiplied a thousand times,
Are those of the brow-tuft like the sun and moon.The merits of the brow, increased by a hundred
Would not appear as much as the tuft of the head.
As much as is produced at the crown of the head,
If that were made hundred times as much,
That of the conch of dharma would still be ten times more.
Below the supreme dharma, is the defiled, worldly dharma. Above that is the world-transcending, undefiled dharma. The border is between what is corruptible and what is immutable. The wisdom of meditation is undefiled, while that of post-meditation is defiled. They are the corruptible and immutable paths. The first five paramitas, generosity and so forth, are defiled, [28] and prajña is undefiled. They are corruptible and immutable goodness.
c. How the cause of liberation is produced:
(i.e. Liberation is not really caused by our own wholesome actions, as if fabricated or assembled, thus it is not impermanent. We already have the Buddha-nature, the unborn potential, with its two aspects of space and luminosity as the two inseparable gotras. That is the real cause of our Enlightenment. The luminosity and the right paths are naturally emanating from this. What makes an action wholesome and efficient is that it is in accord with this unborn nature with its two aspects. Wholesomeness, compassion and wisdoms are already there; they are not wholesomeness separated from our original awareness; they are not artificially added in order to produce something. Samsara is transcended by realizing the real non-dual nature of our own mind, and of everything; by realizing that we already have this Buddha-nature; by directly seeing the very subtle nature of our own mind. -- So following the wholesome path is getting closer and closer to our already existing Buddha-nature, it is bringing the result into the path. Realizing the path is realizing our own real nature after removing all the obscurations. -- The Buddha nature is the real nature of our own mind and of everything. The real nature of everything is not changed by our ignorance of it, and our errors because of this. Seeing the real nature of our own mind and of everything is seeing the Buddha. Wholesomeness is being in accord with this real non-dual nature. The full proof of the path is seen only at the end; until then we need faith.)
If it is asked on what these goodness’s depend, and from what they are produced, the real goodness in accord with liberation, the true path, is accumulated as a cause of separation. (i.e. The cause of separation, eliminating defilements superimposed on that [the ground, the essence], is the aspect in accord with liberation, possessed by the wholesome path. -- C4) Therefore, it depends on the alaya of the various habitual patterns (ii-c). The fruition of separation attained by this cause of separation, depends on the gotra or the essence, which therefore, is the true cause of changeless liberation. That is the main point: (i.e. The fruition of separation is that when sugatagarbha has been freed from all defilements, the Buddha qualities manifest.)
The gotra (i.e. the unborn Buddha potential) is the support of the goodness of liberation.
In having this we have the luminous nature of mind.
Spotless Dharmadhatu is the naturally present gotra.
In its apparent aspect this is the two Rupakaya.
These are described by the Uttaratantra's nine examples.
This nature of compassion exists eternally.
The Sugata has said that this is the "grow-able" gotra:
Its root is the luminosity of insight-wisdom.
Its essence is wholesomeness that does not have the three poisons.
(i.e. The real basis, causes, of the two kayas are the "two gotras": the Buddha-nature in its two aspects.)
See below:
The established gotra, superimposed on the primordial gotra is the incidental upaya and prajña of the four paths of learning, produced by mind and so forth. Purification occurs through the activities of the two accumulations of merit and wisdom.
Arising from these two gotras,
The trikaya of the Buddha is attained.
All the splendor of svabhavikakaya,
Like the precious statue of the Buddha.
Is self-arising and therefore un-produced.
It is a mine of precious qualities.
Though the two kayas exist as if they were produced effect and producing cause,
there is no actual causation.
The nature and the vast extent of its blossoming;
That these exist as support and what is supported;
Their existence and non-existence; their Buddha qualities.
Are what should be known as the meaning of liberation.
(i.e. Their so called two aspects are pointers to the need to transcend both existence and non-existence. Their meaning is the Union of the Two Truths: dependent origination and emptiness. Their interdependence, inseparability.)
(i.e. Gotra equals Buddha Nature -- also: teachings and commentaries on Maitreya/Asanga's Buddha Nature root texts)
This is taught as it is in final word of the true meaning sutras, the great teaching of all the Buddhas.
·
These are The Sutra of the Questions of King Dharantsvara, The Glorious Mala of the Lion's Roar Sutra, The Sutra Requested by the Girl Precious One, The Sutra Requested by the Goddess Immaculate One, The Sutra of the Dwarf Angulamala, The Noble Complete, Great Nirvana Sutra, The Sutra requested by Maitreya, The Tathagata-garbha Sutra, The Sutra of the Wheel Curing Sickness. [29]·
These say that within all sentient beings is the primordially existing Dharmadhatu, the naturally pure space that is the nature of mind. This is Tathagata-garbha. It exists primordially. It is changeless.Ø
Its apparent aspect is Rupakaya, the source of the major and minor marks.Ø
Its aspect of emptiness is Dharmakaya, free from all the extremes of complexity, primordially and spontaneously present.Ø
Its qualities, in their spontaneous presence are exemplified by a jewel; in their changelessness, by space; In moistening and pervading all sentient beings, it is exemplified by pure water.
(i.e. The Buddha nature with its two inseparable aspects, like inseparability of the Two Truths, inseparability of dependent origination and emptiness, inseparability of appearances and emptiness, inseparability of body and mind.)
The Uttaratantra says:
Like a jewel, space, or pure water;
Its nature has never had the kleshas.
At the very time it is obscured by defilements, its essence is undefiled such-ness. The nature of mind is primordial luminosity. The Gyu Tongpa [30] says:
Mind is not mind. The nature of mind is luminosity.
That is the dhatu of Buddhahood, the gotra or enlightened family, which all sentient beings possess. The Uttaratantra says:
Because the perfect Buddha kaya radiates
Because of such-ness being inseparable,
And because of possessing the dhatu every sentient being
Always possesses the very essence of Buddhahood. (i.e. Possessing the Buddha potential, but not being realized Buddha yet.)
This should be known to be the good dhatu of the Dharma. It is fundamentally enlightened from the beginning. (i.e. The Dharma is not something invented. The wholesome actions are not artificially created. Their basis is the real nature of everything. They seem separate because of our obscurations.)
The Expressor of Marks says:
Buddhahood is without beginning and end.
The primordial Buddha is without any bias. (i.e. We are not creating a new state, or reaching another shore. We are just realizing our own nature by removing the obstructions (the conditioning) that have been added because of ignorance. Wholesomeness is more in accord with this real non-dual nature than unwholesomeness. Perfecting this wholesomeness is acting like a Buddha.)
The Two Examinations says:
Sentient beings are Buddhas, in actuality.
But they are obscured by incidental obscurations.
When these are cleared away, then they are Buddhas. (i.e. When we fully realize
our own nature, we will be like a Buddha. When we directly see the real nature
of our own mind, and of everything; when we see through all conditioning,
see the real nature of samsara and Nirvana, then we are Buddha.)