The Sixth Chapter of
the commentary on
The Great Perfection:
The Nature Of Mind, The Easer Of Weariness
called the Great Chariot

OM MUNI MUNI MAHA MUNAYE SOHA

(Shakyamuni Buddha Mantra)


OM AH HUM

(All Buddhas Mantra)

 

A. The stages of entering the path of Mahayana

Now from the teachings I have composed, there are the stages of how to enter into the path of the Mahayana. First we should learn a bit about these:

Having properly relied upon a spiritual friend,
We should learn the stages of the path to liberation.

Why? Because it is not workable to enter all at once. If the lower virtues of the path have not arisen, it is impossible to obtain the higher ones. Therefore, if one does not ascend gradually, the higher ones will not be reached. The Nirvana Sutra says:

Just like the steps of a staircase,
My profound teachings likewise
Should be gradually thoroughly learned
Rather than all at once.

Just as for little children
Standing straight is gradually mastered,
We gradually enter this Dharma
Until it is perfected.

(i.e. About The "Gradual Path" and "Using Skillful Means:"
 


That for which someone has 
Liking should first be assessed. 
Those who are disinclined will not 
Be vessels for the excellent teaching

If childish people ever perceived
The suffering of cyclic existence,
At that moment both their mind
[And body] would completely fail.

The Subduer said of this teaching
There will be increase until liberation.
Anyone who lacks interest in it
Clearly has no sense.

Giving is taught to the lowest
And ethics to the middling.
Pacification is taught to the best;
Therefore, always do the best.

First prevent the de-meritorious,
Next prevent [ideas of a coarse] self.
Later prevent views of all kinds.
Whoever knows of this is wise.

Whoever sees one thing
Is said to see all.
That which is the emptiness of one
Is the emptiness of all.

Tathágatas speak of attachment to practices
To those who want a high rebirth.
That is disparaged for those who want freedom --
What need to mention other [attachments]?

Those who want merit should not
Always speak of emptiness.
Doesn't a medicinal compound
Turn to poison in the wrong case?

Just as a barbarian cannot be
Guided in a foreign language,
Ordinary people cannot be guided
Except by way of the ordinary.

Teaching existence, non-existence,
Both existence and non-existence, and neither
Surely are medicines for all
That are influenced by the sickness.

The unwise take no delight in letting
Their mind follow a guide
Who has done that which is
Most difficult -- attained nirvana.

When it is not seen, fear does not begin.
When seen, it stops completely.
Thus one can say with certainty;
Those who know a little are afraid.

Childish beings are certainly only
Familiar with that which involves them.
Because of unfamiliarity
They fear that which extricates them.

If someone who is shrouded in
Complete ignorance and impedes Such-ness
Will not even attain good fortune,
What need to mention liberation?

Lapsing from ethics is preferable
To lapsing from the view.
Through ethics one gains a high rebirth;
The supreme state is reached by means of the view.

For the unreceptive, conceptions of a self are best;
To teach them selflessness is not.
They would go to bad rebirths,
While the extraordinary attain peace.

There is no other door to peace,
And it destroys wrong views.
That which is the object of
All Buddhas is called selflessness.

The unreceptive are terrified
Just by its very name.
What so-called strong man is seen
Who does not frighten the weak?

For those who think there is
In reality no self and abide in this thought,
How will existence cause pleasure
Or non-existence cause fear?

In brief Tathágatas explain
Virtue as non-violence
And emptiness as nirvana --
Here there are only these two.

To ordinary people their own position,
Like their birthplace, is attractive.
Why would you find attractive
That which precludes it?

The intelligent who seek what is good
Adopt what is worthwhile even from others.
Does the sun not belong to all
On earth who have sight?

-- The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas, Aryadeva

See the section on "The Gradual Path"

It is not about accepting something, or rejecting something else. It is about seeing through all the conditioning, transcending the conditioning. It is a slow, gradual, de-conditioning process.

But, still, it is not "caused" by this gradual process. That is why it is sometimes called "sudden".)

B. The particular objects of refuge

There are three parts.

· 1. The causal refuge

· 2. The fruition refuge

· 3. The benefits of taking refuge

1. The causal refuge

There are four parts.

· a. For individual beings who take refuge, there is the teaching of the individual kinds of foundation of their paths

· b. The time of going to refuge

· c. The objects of refuge

· d. The actual liturgy of refuge

a. For individual beings that take refuge, there is the teaching of the individual kinds of foundation of their paths.

Taking refuge is the ground of every path.

Lesser people do so fearing the lower realms.
The two intermediate kinds are afraid of the state of samsara.
The greatest have seen all the aspects of samsaric suffering,
Finding others' suffering to be unbearable.
They fear the happiness of a personal nirvana.

In entering on the great vehicle of the Buddha-sons,
There are three ways of taking refuge with three kinds of intention.
These are the unsurpassed, the excellent, and the common.

If we do not take refuge, the vow will not arise. If we do not bind ourselves with the vow, there will be no path. Therefore, it is the foundation of the path. The Seventy Verses on Refuge says:

Even if we have taken all the vows,
If we have not gone to refuge, they have no power.

Beings are of three kinds. (i.e. like three progressive levels of maturation)

The lesser, desiring the fruition of samsaric happiness, are afraid of the lower realms. Such persons, when they take refuge with their gods or with the three jewels, do not enter into the doctrine. Even if they enter, they are not Buddhists. Even if they are included among Buddhists and have faith in the three jewels, they are not able to enter the path. The Sutra of the Ultimate Victory Banner says:

As for persons terrified by fear,
They take refuge on mountains and in groves,
Or in temples and stupas, or in trees.
These are not the principal refuges.
They are not the excellent refuges.
With the foundation of such refuges,
They will not be fully liberated.

It is taught that they found their path in external gods in the desire of happiness. The Vinaya says:

Ánanda asked, "Is it explained by the approach of a Brahmin’s daughter taking refuge in the virtues of the celestial realms?"

Then the Bhagavan spoke. "Ánanda, that is not it. Such aspiration to samsaric happiness is known as the refuge of vulgar persons. Therefore, profess the true qualities of liberation.

This also explains the lesser sort of refuge in the three jewels, which has impure motivation.

As for the middle kind, those of the families of shravakas and Pratyekabuddhas, afraid of samsara, go to refuge because they seek nirvana as a personal benefit. The Ngama Denyi [1] says:

Whoever, at any time, should go to refuge
In the Buddha, dharma, and the Sangha
Is a possessor of the four noble truths:
Suffering, and the cause of suffering,
Truly passing beyond all suffering,
And the noble path with its eight branches
That leads to the condition of nirvana.

If they produce the divine eye of true prajña,
Those will be the principal refuges.
They are the refuges that are excellent.
Relying upon those very refuges
Completely liberates from suffering.

As for the greater kind, having become afraid of peace and happiness, one goes to refuge for the benefit of others. The Great Liberation says:

Some become afraid of personal peace and completely abandon it for the sake of those who have fallen into the river of samsara. Such refuge is known as that of excellent beings, the holy guides.

These three kinds of persons are distinguished on the basis of three kinds of mind. The Lamp of the Path of Enlightenment says:

By there being lesser, middle, and great,
It should be known that there are three kinds of beings.
Whoever, by whatever means is used,
Tries to accomplish only samsaric benefits
Such a being is known as being lesser.

Those who turn their backs on samsaric pleasures,
People who reverse all evil karma,
And try to attain the personal peace of nirvana,
Are those who are known as beings of the middle kind.

Those who, truly realizing their own suffering,
Wish to end all sufferings of others.
Those are beings designated as excellent.

Lesser ones, by practicing external cleanliness, non-injury, and Dharma go to the celestial realms. Having gone to refuge with the inner three jewels, by their minimal merits, they cross to the celestial realms. Second, those who do that should also act in accord with the meritorious ten virtues and practice formless samádhi. Otherwise they will not cross to the celestial realms.

i.e. The causes for taking refuge:

According to the Lesser Vehicle there are two causes of refuge.

· One is the understanding fear, not ignorant fear, but the fear that understands how samsara is in the nature of suffering.

· The other is the belief that Buddha, Dharma and Sangha have the power to liberate one from the entire samsara and its cause.

A mind being perfected with these two causes is called taking refuge.

The Mahayana way of taking refuge is similarly based on both

· Fear towards samsara

· And faith in the Triple Gem.

· On top of that comes compassion. Wishing other sentient beings to be free from the suffering of Samsara as well, due to understanding that they are suffering just like oneself.

This is the Mahayana way of taking refuge.

-- Lama Thubten Zopa Rinpoche, The Value of Going for Refuge

Anyone going for refuge must first be convinced of the suffering of samsara, and must have confidence in the Triple Gem as the object which can protect us from suffering. 

-- Khenchen Konchog Gyaltsen Rinpoche, Refuge

Now from the actual presentation of the liturgy of going to refuge, as for the cause of its arising, (i.e. the three levels of motivation)

1. lesser ones fear the lower realms and desire the good qualities of the higher realms and so forth.

2. The shravakas and Pratyekabuddhas are also afraid of samsara, and produce the three kinds of faith.

3. In the Mahayana, by compassion, one turns the wheel of dharma for others.

The Three Levels Of Motivation:

The Three Goals of ABC - There is nothing complicated about the goal of ABC. It is not difficult to understand.

· First, it is to achieve happiness for future lives. That is the most immediate thing.

· Next goal is to achieve liberation, to completely end death and rebirth, all the sufferings of samsara --- the oceans of suffering of the hell, hungry ghost, animal, human, sura and asura beings. To completely end suffering and never to experience it again, to achieve ultimate liberation for oneself and also to cause all other sentient beings to achieve this.

· The third goal, and the most important one, is to achieve full enlightenment, the completion of all qualities and cessation of all mistakes and obscurations. To achieve full enlightenment and be able to lead every sentient being into peerless happiness, full enlightenment, by freeing them from all the sufferings and causes of suffering 

-- Lama Zopa Rinpoche)

Three scopes: Three levels of spiritual application defined by their respective goals: 

· (1) Spiritual wish for higher rebirth, 

· (2) The wish for personal liberation, and 

· (3) The application wish for full enlightenment to benefit living beings.

Lamrim:

Literally meaning 'the gradual path' or 'the stages of the path', the word is used to refer both to the graduated path to enlightenment and also the texts, which outline such a systematic path. The texts dealing with this theme outline the entire path to enlightenment within the framework of what are known as the three levels of the path, corresponding to the trainees of initial, middling and great capacities.

Although the sources for such writings can be traced to the original Mahayana sutras, the first text to be explicitly associated with this 'three scope' approach was Atisha's Lamp For The Path of Enlightenment. Based on this work, an entire corpus of literature emerged in Tibet, which became collectively known as Lamrim. These writings later became the dominant manuals on practice among the followers of the Kadam and Gelug traditions. Other traditions also incorporate Lamrim within them, as, for example, in the elaborate exposition of the nine yanas; and the salient tenets of Lamrim are synthesized within the preliminary practices of tantric meditation according to all schools.

-- The Tibetan Buddhist Library

The term, three levels of human motivation, usually refers to the men of these three levels (tripurusa, skyes-bu gsum).

1. The man of initial level motivation (adhamapurusa, skyes-bu chung-ngu) is one who, fearing rebirth in one of the hells or as a hungry ghost or an animal, seeks rebirth as a human or as a god.

2. The man of intermediate level motivation (madhyampurusa, skyes-bu-hbring) is one who, forsaking the sufferings of samsara entirely, seeks Nirvana for himself alone.

3. The man of advanced level motivation (uttamapurusa, skyes-bu chen-po) is one who, forsaking Nirvana for himself alone, seeks continued rebirth in samsara in order to help liberate all sentient beings from their sufferings. The man of advanced level, then, has an Enlightened Attitude of Bodhicitta as his motivation.

Bodhicitta (byang-chub-kyi sems) is the Enlightened Attitude of wishing all sentient beings to be happy because you cannot tolerate the sufferings of others. Bodhicitta motivates you to take it upon yourself to work to attain the Full Enlightenment of Buddhahood, because only as a Buddha will you be able to fulfill the hopes and wishes of all others to be happy.

The two aims are 

· (a) A more fortunate rebirth with less suffering as either a human or a god; and 

· (b) Liberation from the vicious circle of rebirth in samsara altogether through the attainment of either 

Ø Nirvana (mayng-hdas) when you yourself are liberated, 

Ø or the Full Enlightenment of Buddhahood (samyak-sambuddha, yang-dag-par rdzogs-pahi byang-chub), when you have the power and ability to teach others the path to Liberation as well.

-- Notes on Tsong Khapa's Notes for Lines of Experience, The Library of Tibetan Works and Archives, under the guidance of His Holiness the Dalai Lama

Taking Refuge

NAMO GURUBHYAH 
In the Spiritual Masters I take Refuge 
NAMO BUDDHAYA 
In the Awakened Ones I take Refuge 
NAMO DHARMAYA 
In the Truth I take Refuge 
NAMO SANGHAYA 
In the Spiritual Beings I take Refuge 

(Recite three times) 

Generation Of Bodhicitta

 
SANG-GYE CHO-DANG TSOG-KYI CHO'-NAM-LA 
In the Supreme Awakened One, his truth and the Spiritual Community 
JANG-CHUB BAR-DU DAG-NI KYAB-SU-CHI 
I take refuge until becoming Enlightened. 
DAG-GI JIN-SOG GYI-PE SO-NAM-KYI 
By the merit from practicing Giving and other Perfections. 
DRO-LA PAN-CHIR SANG-GYE DRUB-BAR-SHOG 
May I accomplish Full Awakening for the benefit of all. 

(Recite three times) 

The Refuge Prayer

I take refuge in my spiritual master, who is the very essence of all the past, present and future Buddhas, the source of all the holy Dharma teachings, and the lord of the Arya Sangha. 

Please bless my body, speech and mind and bestow upon me the ability to progress through the stages of the profound graduated path and may no outer, inner or secret hindrance keep me from realizing this path from beginning to end. 

Level One: The Prayer Of The Being Of Lower Scope

At this moment I have received a perfect human rebirth, which is supremely meaningful and for many reasons very difficult to attain. Though it is infinitely precious it is very perishable and subject to decay even in the shortest instant because of its changeable nature. My death is definite, but the actual time of my death is unknown to me. 

The profound law of Karma cannot be denied and the sufferings of the three lower realms (heat and cold; hunger and thirst; dullness and stupidity) are unbearable. Therefore, please bestow upon me the ability to perform virtuous actions and to expel negative actions, and to take refuge in the Buddha, Dharma and Sangha from the depth of my heart.

The five Lamrim meditations:

Level Two: The Prayer Of The Being Of Middle Scope (Hinayana)

Through the practices of the being of lower scope I will attain rebirth in the three upper realms (still with suffering of desire and attachment -- rise and fall; fighting and quarreling; change and falling). This is not enough to gain final release from the sufferings of conditioned cyclic existence. Thus I will be compelled to continuously undergo the limitless sufferings of conditioned cyclic existence because of uncontrolled delusion and Karma. 

Therefore, I must deeply realize the evolution of conditioned cyclic existence (wheel of life) from uncontrolled rebirth to death to rebirth. Please bestow upon me the ability to practice, both day and night, the three essentials of the Dharma Path; 

Ø Higher conduct, 

Ø Higher concentration, 

Ø And higher wisdom, 

through which I will go beyond all suffering and arrive at the citadel of Nirvana (liberation for myself). 

The Seventh Lamrim Meditation

Level Three: The Prayer Of The Being Of Higher Scope (Mahayana)

There is not one being in cyclic existence that has not been my mother countless times. Thus I love all living beings without exception (equality) and have great compassion for them in their infinite sufferings. Please grant me blessings that I may be able to lead all sentient beings to final liberation. In order to do this I renounce the perfect happiness of self, which is the Nirvana of the lower vehicle, and vow to obtain Buddhahood through exchanging myself with others upon the basis of the equilibrium meditation and through engaging in the practice of the six transcendental perfections of the Bodhisattva's path. (Generosity, moral discipline, patience, effort, mental stabilization, wisdom)

The Prayer Of The Being Of Highest Scope (Tantra)

Through following the Bodhisattva's path I will gain indestructible courage and will have no sorrow in experiencing the sufferings of others even to the end of time. The sufferings of others are unbearable even for the shortest second and as I feel their sufferings as if they were my own, please grant me blessings to be able to complete the lightening quick path of the Vajrayâna and to attain the stage of Buddha Vajradhara within this short life time by protecting the ordinations and pledges of the spiritual master as if they were my eyes.

-- Venerable Geshé Damchö Yönten, The Sadhana of HHDL (His Holiness The Dalai Lama)

Without finding within oneself the wish not to suffer in another form of life, and without finding within oneself the thought that one wants to personally be free, there is no way to find the thought and the way to Enlightenment. These spiritual practices for the beings of the three levels apply to everybody. The spiritual practice of a great spiritual practitioner requires and includes within it the spiritual practice of the small or beginning spiritual practitioner. You cannot have a big spiritual practice without having included within it also little spiritual practices.

-- Geshe Yeshe Tobten, "Praise of Dependent Origination"

If you remember impermanence and death, you lead a highly meaningful life. You are able to practice the paths of three levels of capability and achieve the three great purposes: the happiness of future lives, liberation, and enlightenment. 

-- Lama Zopa Rinpoche, Remembering Impermanence and Death

BL: Rinpoche, in your book The Door to Satisfaction you mention the three levels of happiness -- happiness in future lives, liberation from samsara (release from karma and bondage) and enlightenment. Why is liberation from samsara different from enlightenment?

LZR: Too achieve liberation from samsara there are five paths: the path of accumulating merits, the preparatory path, the right seeing path, the path of meditation and the path of no-more learning. To be liberated from samsara is to achieve Arahatship. 

By achieving the right seeing path we remove one hundred and twelve delusions to do with the desire realm, form realm and formless realm. Then through the path of meditation one removes sixteen obscurations and delusions. With this one attains Arahatship. That's nirvana in the sense of having ceased completely all the causes of suffering, karma and delusion. 

However, there are still obscurations, but they are very subtle. They obstruct the arahat’s mind even though he has tremendous psychic powers. Unlike the Buddha, the arhat is not able to see directly everything at the same time. An arhat does not have an omniscient mind; that's the quality of a Buddha, one who has completely destroyed all subtle obscurations.

In Mahayana teachings, wisdom arises when all obscurations are removed, not only gross obscurations but even the subtle ones. The wisdom to remove the subtle obscurations comes through the development of bodhicitta. With this the wisdom realizing emptiness is able to destroy the subtle obscurations. It's like washing cloth. First you wash the black, dirty part. Then there is still some smell and stain left. Even that is washed. Eventually the cloth becomes completely cleaned. It becomes as clear as a mirror. We all have the Buddha nature in our mind when the subtle obscurations are removed. 

-- Lama Zopa Rinpoche, Liberation and Enlightenment

Even though the practice of tantra is so important and is the incomparable method for attaining the unified state of Vajradhara, it depends completely on the Lamrim. Just as the Tibetan delicacy made of powdered cheese and butter is said to depend on the kindness of the butter, without which it would be just a pile of dry cheese,

· So too does the profound tantra depend on the kindness of the sutra and Lamrim teachings, the graduated paths of those of the three levels of capability.

· Whoever tries to practice the generation and completion stages of tantra without having gone through these is like a small child gazing around a temple: nothing happens.

You should all study the lamrim thoroughly, and on the basis of that try to change your minds. That is the essential point. If you then practice the Guhyasamaja, Chakrasamvara or Vajrabhairava tantras your efforts will be incomparable and you will be able to achieve the unified state of Vajradhara. Please take this advice to heart. 

-- His Holiness Kyabje Ling Rinpoche, Advice

 

b. The time and duration of going to refuge

Since the beings that rely in this way, will establish their three fruitions, when they go to refuge, they have three kinds of intention, ordinary, excellent, and unsurpassed. What are these?

The length of refuge accords with these various intentions.

Lesser ones do so until the happiness of the next life.
For the middle two it is as long as they live,
Or until they attain to the ultimate fruition
Of the path of the shravakas or Pratyekabuddhas.
For the highest it is forever, or until they are enlightened,
Attaining the wisdom beyond all thought and evaluation.

Ordinary people take refuge until they get what they want from their gods, and in particular until they attain the celestial realms. The time is small, like the scope of their Dharma. With the middle two kinds, it is until they die, or attain their final goal of becoming Arhats. The great ones do so until enlightenment or attainment of the wisdom of Buddhahood.

(i.e. Hinayana: The Lesser Vehicle; a term applied by the Mahayana to those schools of Buddhism that practice to attain the fruits  of  Sravaka yana  and Pratyekabuddha yana and do not attempt to attain the Anuttara-Samyak-Sambodhi of Buddha.

Pratyekabuddha: A solitary Buddha; one who has achieved Awakening through insight into the dependent origination of mind and body. Pratyekabuddhas lead only solitary lives, and they do not teach the Dharma to others nor do they have any desire to do so.

Sravakas: "Lit., 'voice-hearers': those who follow [Theravada] and eventually become Arhats as a result of listening to the Buddhas and following their teachings"

Three Vehicles: The yanas of Sravakas, Pratyekabuddhas and Bodhisattvas.)

Mahayana Refuge:

All Buddhist practices begin with taking refuge. In this teaching, one takes the Mahayana refuge. Mahayana refuge has some special characteristics. There are four reasons that Mahayana refuge is somewhat different from general refuge - in terms of the object, the time, the person and the purpose.

1. The Object

Common to all kinds of Buddhist refuge are the Buddha, Dharma, and Sangha. However, the explanation of these three differs between Mahayana and general Buddhism. In Mahayana, 

· The Buddha is the one who has unimaginable qualities and who has departed from all the faults. He is the one who possesses the three kayas, or the three bodies: the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. 

Ø Dharmakaya means that his mind, which is completely purified, has become one with the ultimate truth. Where subject and the object become one is "Dharmakaya." 

Ø The Sambhogakaya comes from accumulating enormous amounts of merit while still on the Path. That produces the highest form of physical body, which has all the qualities, and remains permanently in the highest Buddha field, known as Akanishtha, and bestows teachings to the great Bodhisattvas. 

Ø In order to help ordinary sentient beings, whenever and wherever needed, the Buddhas appear in whatever form is required. These forms are the Nirmanakaya, or in other words, emanations. The historical Shakyamuni Buddha is among the Nirmanakayas. He is called "The Excellent Nirmanakaya" because even ordinary beings can see him as a Buddha. All the Buddhas who appear in the world are Nirmanakaya forms. In this practice we take refuge in the Buddha who possesses the three kayas. This is the particular Mahayana explanation of refuge.

· The Dharma, or Teaching, is the great experience that the Buddha and all the higher Bodhisattvas have achieved. Their great realization is the Dharma. When what the Buddhas have achieved is put into words to benefit ordinary sentient beings, this is also called the Dharma.

· The ones who are following the enlightenment path and who have already reached the irreversible state are the true Sangha. This Sangha consists of the Bodhisattvas, according to the Mahayana. The true Buddha, Dharma and Sangha, the "Triple Gem" are the Buddhas who possess the three bodies, the Dharma which expresses their realizations and teaching, and the Sangha of Bodhisattvas. The Triple Gem is symbolically represented in the images of the Buddhas, all the books of teachings, and the ordinary Sangha of monks. Although the names of the objects of refuge are the same in the Mahayana and General refuge, their qualities are explained somewhat differently in the Mahayana.

2. The Time

The second distinction between the General and the Mahayana refuge has to do with the time. In the General refuge, one takes the refuge for the immediate future. In the Mahayana refuge, one takes refuge from the present, extending up until the attainment of ultimate enlightenment.

3. The Person

In the General refuge, one takes refuge for oneself. In the Mahayana refuge, one takes refuge both for oneself and for all sentient beings. One imagines that all sentient beings have at one time, in previous lifetimes, been your own parents or very dear ones. One seeks refuge for the benefit of limitless sentient beings.

4. The Purpose

In the General refuge, one takes refuge to gain self-liberation. In the Mahayana, one takes refuge to attain enlightenment both for oneself and for the sake of all sentient beings.

If one understands the object, time, person, and purpose as we have described, they accomplish the Mahayana refuge. With these qualities in mind, one should recite the refuge prayer as well as the request to the objects of refuge to bestow their blessings.

In addition, when actually practicing the teachings, the great Acharya Vasubandhu has said that if one wants to practice Dharma, there are four requisites. The four are: moral conduct, study, contemplation and meditation. A more detailed explanation of these requisites will be reserved for another teaching.

-- His Holiness Sakya Trizin, Parting From the Four Desires: A Basic Teaching

c. The objects of refuge,

There are two parts

· 1) The general teaching of the ordinary and extraordinary objects of refuge

· 2) The particulars of the causal object

1. The general teaching of the ordinary and extraordinary objects of refuge

Now, regarding the supports or objects:

The two objects of refuge are the ordinary and causal,
And the extraordinary, when there is the fruition.

As for the vows that are thus concerned with cause and fruition,

The causal vehicles have a fruition established later.

But it is held by the different divisions of Vajrayâna
That fruition exists right now, in the form of one's own mind.
Only the name is common with the refuge teachings
That are found in the vehicles of characteristics.

The objects of refuge are of two kinds, ordinary and extraordinary.

· The objects of lower

· And intermediate beings are ordinary.

· Those of the greater ones are extraordinary.

Why?

· The lesser objects involve a personal bias.

· Those proclaimed as the support of the middle two kinds are temporary, and so they grasp only a temporary ultimate.

· The higher ones grasp the Mahayana.

Its Buddha Dharmakaya is not grasped by the lesser and middle ones.

There is the Dharma of the Mahayana.

There is the Sangha of bodhisattvas.

· In the causal refuge, one is brought to the fruition.

· In the fruition-refuge, it is maintained that the three jewels are really already established within one's being.

· The rites and compassion accompanying both are equal.

The Mahayanasutralankara says:

These proclaim a wish for the real thing, and so their compassion too should be understood.

(i.e. The many names and many definitions depending on the vehicles and the level:

· Ordinary, extraordinary

· External, internal, secret and Such-ness

· Outer, inner (like relying on external beings and help vs. relying on ourselves)

· Relative, supreme (like based on dependent origination vs. based on emptiness)

· In the result, in ourselves

· Causal, resultant / fruition (like one causing the other)

· Transitional or temporary, fruition

The Four Ways of Four Levels to take refuge:

· 1) The root or basic form of going for refuge is going for refuge to the Buddha, the dharma and the Sangha - the three jewels. This could be called external refuge.

· 2) Beyond this, from the point of view of the Vajrayâna, one goes for refuge to the guru the root of all blessing, the yidam as the root of all attainment, and the dakinis and dharma protectors as the root of all activity. (i.e. In short, the field of merit.) This is the internal form of going for refuge.

· 3) Beyond that, to go for refuge to one’s root guru alone - recognizing that he or she is the embodiment of the Buddha, dharma, Sangha, and the gurus, yidams, and dakinis and dharma protectors, the embodiment of all these in one form, possessing all of their qualities - is the secret form of going for refuge. (i.e. In short, the guru is the supreme field of merit.)

Ø (So we rely on the guru as the condensed essence of all the objects of refuge, all the Buddhas, bodhisattvas, lamas, meditational deities, dakinis and Dharma protectors all rolled into one, including all of the teachings. These are the liberating truths of Dharma. These are the objects of refuge. So the lama becomes the door through which we exit samsara.)

· 4) This is actually a fourth level of, or fourth approach to taking refuge, which is called the refuge of Such-ness or the very secret form of going for refuge. The refuge of Such-ness, or the very secret refuge of Such-ness, is based upon the realization and recognition of one’s own mind as Mahamudra, and, therefore, it is the real or ultimate meaning of taking refuge.

It should be understood that the taking of refuge is not a process whereby the Buddha takes those who appear to have devotion to him and leads them to his side. Through taking refuge, one begins a process oneself which, going through various stages, will lead to one’s own realization of the same state, the same experience as the Buddha.

In the sadhana of the Hundred Families of the Peaceful and Wrathful Ones, it says, in the taking of refuge section,

I go for refuge to essence, nature, and compassion,
which is to say, the essential emptiness, the natural clarity, and the unimpeded compassionate awareness of the mind;
I go for refuge to bliss, clarity, and non-conceptuality,
which are the three qualities of meditation experience; and finally
I go for refuge to the fruit;
I go for refuge to the Dharmakaya, the Sambhogakaya, and the Nirmanakaya.

-- Taking Refuge, Kabje Kalu Rinpoche, Shenpen Osel

· Outer refuge means seeking guidance from living Buddhas, since we are unable to achieve liberation without a teacher. Buddhas also provide inspiration and are sublime models for us to emulate. When we contemplate the enlightened state, its reflection within our own minds fills us with joyful, radiant energy. This demonstrates that though at present we are not fully enlightened, the seed of Buddhahood is contained within each of us.

· Inner refuge is directed towards this seed of enlightenment, this inner Buddha-nature. We recognize that, ultimately, we are our own refuge.

Lama Thubten Yeshe, Taking Refuge

If we have understood the faults of cyclic existence, we then will want to take refuge in those things that are antidotes to the faults we have seen. On the Vajrayâna path, the relative objects of refuge are the Buddha, the Dharma and the Sangha, and the Lama as representative of these three. These are the relative objects of refuge because they have appeared in the world. The Buddha appeared in the world, the Dharma is the method that appears in the world, the Sangha is the community that appears in the world, and the Lama is the doctor and implementer that appears in the world. Through these objects we can practice the antidotes to our relative sorrows and eliminate the poisons in our mind streams.

In addition to the relative view, we must also understand the ultimate view, because if we only understand the relative view, we will never really understand the point of Dharma. To understand the point we must listen to the Buddha's teaching. The Buddha teaches that the supreme object of refuge is one's own primordial wisdom or Buddha nature. That nature is not something that must be built or created. It is innate. It is the empty state. It is the primordial lucency, which is condition-less awareness, the uncontrived view.

The uncontrived primordial state is the fruition, the result of Dharma. It is also the ground or the potential, and it is the method. However, even so, you cannot, as a practitioner, intelligently think that you can sit down and say, "Okay, that's the state, let's just do it. Let's just be like that." That would be faking it.

Because we exist in samsara, where all of our view arises from cause-and-effect relationships and habitual tendencies, we must use a method that also arises in samsara, one that is based on cause-and-effect relationships to purify the habitual tendencies that keep us bound in relative view. That is the method of Dharma.

-- Jetsunma Ahkön Lhamo, Accomplishing Relative and Supreme View

· Within the preliminary practice of taking refuge, we take refuge in the result.

· When we develop these enlightened qualities, we ourselves become the ultimate object of refuge.

Until we do so we haven't fully developed this quality. 

· In the Uttara Tantra explanatory text by the bodhisattva Maitreya, only the Buddha is the ultimate refuge.

In order to achieve the ultimate state of Buddhahood, we need to take refuge in the causes of achieving Buddhahood, which are the Buddha, dharma, and Sangha. 

· We should develop the notion that the Buddha is the teacher, because only the fully awakened one, the Buddha, can show us the path to that state. 

· The Dharma realization of the Buddhas also cannot be transmitted directly to others. What this means is, that whoever has created karmic deeds will experience them in the future, and the Buddha cannot take them or make them go away. It is only through our own practice, that the negative deeds or actions can be removed. It is the same with enlightenment. What is necessary is that beings become liberated through the Buddha teaching the Dharma. 

· We should develop the notion as the Sangha, as being companions or friends on the path. Sometimes what happens, within practicing, we meet unfavorable conditions of both the external and internal type, that take the form in the following way. In the past we were more devoted and diligent and this has begun to diminish or become lesser and lesser. What is necessary is to associate with spiritual teachers or spiritual guides, who can help us overcome these obstacles which are inner unfavorable conditions of "weekend devotion." With the help of the spiritual teacher or friend we can overcome the obstacles to the path. In this way the noble Sangha can be regarded as companions or helpers on the path. In the Vajrayâna system the Buddha, dharma, and Sangha are the objects of refuge.

· In our present condition we are unable to meet the Buddha and receive teachings directly from him. We have the fortune to receive teachings from a spiritual guide and practice them. So we can receive these same teachings from our root master, and in this way we go to refuge within the Vajrayâna system.

-- Khenchen Thrangu Rinpoche, Oral commentaries on "The King of Samádhi Sutra"

· There is the causal Buddha refuge, or all the Buddhas of the past, present and future, of whom the most relevant to us is Buddha Shakyamuni,

· And the resultant Buddha refuge, or refuge in one's own potentiality for enlightenment, the Buddha that one will become.

· As for the Dharma, there is the Dharma that was taught in the scriptures,

· And the realization of what was taught, which is found in the minds of those who have received a transmission inwardly.

· Lastly is refuge in Sangha, both the ordinary monks, who are symbols of the Sangha,

· And the Arya Sangha- those beings who have gained meditational experience of the ultimate mode of truth.

-- Seeking an Inner Refuge, HHDL (His Holiness The Dalai Lama)

Buddha

· If these are removed or purified, then the inherent qualities of the mind’s true nature, which we refer to as wisdom or Yeshe, will naturally manifest and spread like the rays of the sun. The word in Tibetan for the removal of these obscurations, sang, means "cleansing," and the word for the spreading of the inherent qualities of the mind that occurs as a result of that cleansing is gye, or "increasing." Sangye, these two words together, is the Tibetan word for a Buddha.

· Therefore, what Buddhahood means is the recognition and realization of the complete purity of the mind?

There are two aspects to the jewel of the dharma.

· The first of these is the actual words by which the dharma is transmitted, the words of the Buddha, and the words and texts that record them. The transmission of these is called the dharma of transmission.

· But the meaning of these words, the realization of this meaning - whether it be the meaning of emptiness, the meaning of compassion or, from the tantric point of view, the meaning of the development and fulfillment stages " is called the dharma of realization.

· So the dharma of transmission and the dharma of realization are the two aspects of the jewel of the dharma.

Those who listen to the teachings of the dharma, study them, and put them into practice to an extent to which they can guide others are the Sangha.

· Among the Sangha, those who through the practice of dharma have reached the first level of bodhisattva realization and reside in the first up to the tenth level of realization are called the "exalted ones."

· Those who, having listened to the teachings, studied them, and put them into practice, and reside on the two paths that are preliminary to the ten levels of bodhisattva realization and application are called the "Sangha of ordinary individuals."

Therefore, one must begin by becoming aware of and understanding exactly what the qualities of the Buddha, the dharma, and the Sangha are. By doing so, one will give rise to faith in them. One will be able to feel one’s faith and go for refuge to them. It is necessary that this occur as a basis for practice. Beyond that, the going for refuge must be something that is continually practiced and renewed in one’s daily practice; this is extremely important.

-- -- Taking Refuge, Kabje Kalu Rinpoche, Shenpen Osel)

· What does it mean to take refuge? It means to make a commitment to awakening. That's the Buddha-awakening; Buddhahood; Buddha-nature; Buddha-mind; enlightened mind; truth; reality; realization. That alone is a refuge, a sanctuary, an authentic reliance. That's what it means to take refuge in awareness itself, which is freedom and peace. To make a commitment to awakening. Not just to bow down to an idol, not just to subscribe to a dogma, but to make a commitment to knowing the truth. That's what it means when you say "I take refuge in Buddha, the enlightened teacher." It means the Buddha within, to know how things are. That's the ultimate refuge. That's the inner truth, the inner teacher, the absolute guru-to know the truth, to know how things are. Not just know with the mental computer, the brain, but to know with the heart-mind. Not just to know information with the mind, but to know through intuitive experience, self-realization. That's finding refuge, something to rely on-enlightenment itself, within one's own experience. Knowing the truth is the ultimate reliance, the ultimate refuge. To realize truth for one's self, to find refuge in the Trikaya-the three kayas or Buddha-bodies, Dharmakaya, Sambhogakaya, and Nirmanakaya-within the empty openness, the luminous clarity and the unobstructed compassionate responsiveness of your own true nature. The three innate jewels. The good, the true, and the beautiful: Buddha, Dharma, and Sangha. 

· What does it mean to say "I go for refuge in the Dharma"? The Dharma is the truth, the teaching, the Buddhist doctrine; not just something to believe in, like dogma. It is the truth of how things actually are. We find refuge in expressing that truth, learning that truth, integrating that truth. That's the Dharma teaching. That's the way to find refuge in that way of life: speaking the truth, sharing in the truth of realization. That's the Dharma. The Dharma is what relieves suffering and confusion, alleviates pain, and heals our ills in the deepest sense. It is something we can rely on, and find refuge in-the truth, not just Buddhist doctrine, but truth; being truthful and straightforward, having good character, integrity, and impeccability; in harmony with life as it is. It's where we can find refuge from all of this confusion and madness that we see around us, and within us. That's a refuge, a sanctuary, an oasis. The Dharma, the truth: awakening to that and living it. Speaking it, sharing it, being honest, straightforward, impeccable, genuine. Even being ourselves is Dharma, our own home Dharma. That's true. Being true to ourselves; not just living someone else's life, doing something because we think we should. How about walking our own path? That's finding refuge in the truth, in Dharma; living truly. That is a reliable sanctuary or refuge. If we lie and so on, we can't really say we are seeking truth, because that's crooked, not straight. 

· And finally, taking refuge in the Sangha, in the community. Buddha is knowing the truth; Dharma is speaking the truth or living truly; Sangha is being the truth, embodying the truth. Of course, all of these are very much connected: three facets of one single jewel. Buddha, Dharma, and Sangha are traditionally called the Triple Gem, the Triple Jewel. So Sangha is embodying the truth, living the truth; it is those who live the truth and live truly. It's a great support, something we can all rely on in the midst of all the confusion and agitation, all the distress and alienation of these times. It is a commitment to living harmoniously with others and to awakening together, and working to bring all beings along with us towards lesser suffering and greater freedom, peace, and clarity. That's refuge in Sangha; not just taking refuge in people who have orange monastic robes. Not just taking refuge in other hippies or Buddhist groupies. Not just taking refuge in people in our little Buddhist ghetto here. Rather, it is taking refuge in true community itself; communion with others-collaboration, connectedness, engagement, responsibility. That would be finding refuge in Sangha, rather than falling into alienation, isolation, and egotism. 

Listen to the beautiful rain. We also take refuge in things as they are. It is very enlivening. Every drop, every sound radiates the sublime Dharma. It says in the sutras that the devas (celestial beings, archangels, gods) rain down blessings when the Dharma is expounded. So when we take refuge in the Three Jewels, in the outward way it is Buddha-the beautiful Buddha statue, representing on one level Shakyamuni Buddha, the historical enlightened teacher who is an example and inspiration for us all-but in an inner way it is taking refuge in knowing truth for ourselves. 

· Knowing truth within, the genuine wisdom of awareness itself. That is Buddha-nature. That is the refuge. 

· And the Dharma is living truly, speaking truth, expressing truth, not just the Dharma doctrines and teachings. 

· And the Sangha is the entire community; for all beings are spiritual beings, living spirit-let's face it. Let's affirm our connection with them. That's our real community. Not to mention the Dharma brothers and sisters that we are consciously walking together with on the path; the slippery, muddy, uphill-seeming path to enlightenment...

Lama Surya Das, Taking Refuge and Awakening Compassion

In the vehicles of characteristics, desiring to attain Buddhahood after three lives, countless lives, or whatever, one goes to refuge. Desiring to attain Dharmakaya within one's own being is the fruition refuge. Until that is attained, one goes for refuge to the three jewels, as the transitional, temporary refuge. This is called the causal refuge, because it is the cause of obtaining the other. Here people wish to take refuge temporarily in the three jewels, as distinguished from the ultimate singularity, the Buddha Dharmakaya. Rupakaya, and the dharmas of scripture and realization that are involved in the four paths of a spiritual warrior, the two cessations of the shravakas and Pratyekabuddhas, the four states of noble beings, stream-enterers etc, and the path of bodhisattvas dwelling on the ten bhumis of the Mahayana are not ultimate objects of refuge. This is because they are relative, and have not reached the ultimate, and because such persons must still rely on others in attaining enlightenment. Because Rupakaya is relative, and because the dharmas of realization gathered within the being of shravakas, Pratyekabuddhas, and bodhisattvas are other than the Buddhas realization, having human signs of accomplishing and gain, they are deceptive. They and all the Dharmas of scripture have to be abandoned at the time of seeing. Having become afraid of the Sangha with its obscurations and habitual tendencies, one therefore becomes afraid of being dependent on the Buddha as well. The Uttara-tantra says:

Since it they are abandoned, and have deceptive dharmas;
Since they do not exist, and because of having fear
These two Dharmas and the assembly of noble ones
Are not to be taken as permanent places of refuge.

Where is there such a refuge?

Ultimately only in Dharmakaya.

The same text says:

The refuge is the singleness of Buddhahood.
Because the Sage, the Buddha, exists as Dharmakaya,
The assembly of the Sangha is also that ultimate.

The Sutra Clearing away Memory says:

The venerable ones asked, "To what Buddha should we go for refuge?
The Buddha spoke, saying, "There is refuge in the Dharmakaya, but not in the Rupakaya.
They asked, "To what Dharma should we go for refuge?"
The Buddha spoke, saying, "There is refuge in the absolute dharma, but not in the relative dharma.
They asked, "To what Sangha should we go for refuge?"
The Buddha spoke, saying, "There is refuge in the absolute Sangha, but not in the relative Sangha.

In brief, those who wish to attain the three enlightenments of shravakas, Pratyekabuddhas, or bodhisattvas, within their being, proclaim one of those goals and take a casual refuge. In the sense that what is to be accomplished by the causal refuge is the ultimate, it to can also be said to be ultimate refuge.

Fearful of the teachings of productive activity of the protector-teachers of the path, Shakyamuni and so forth, as external Buddhas who arrive and are established within one's being; and fearful of the Dharma taught by these, the productive activity of the path that crosses over to fearlessness, and fearful of the Sangha, the companions who produce the activity of being liberated from fear, one abandons the temporary causal situation. This is the situation of establishing within one's being the establishing cause of enlightenment, the three jewels. The reason for establishing it is that if this latter kind of Dharma, also taught by the Buddha, is practiced with one's companions in the Sangha, one will be liberated from fear.

· Some gurus say that by the Mahayana that which protects from subtle obscuration, and even subtle fear, is only the Buddha Dharmakaya, so that is postulated as the fruition refuge.

· In the Pratyekabuddha Yana, the self-arising of the three jewels realized within one's being is the fruition. Then the fruition objects of refuge are established.

· In the shravaka Yana, whose adherents will arise as Pratyekabuddhas in the future, the Sangha of Arhats is postulated as the fruition object of refuge.

· The fruition refuge objects of each of the three vehicles are different.

· The Mahayana proclaims that if one is enlightened one's essence is one with the nature of Trikaya. How is it suitable that the dharma and Sangha should not arise?

· Both the shravakas and Pratyekabuddhas maintain that the two cessations are ultimately attained, and hence that their respective versions of absolute truth, supreme enlightenment and Dharmakaya, come about as the goal; so how can the Buddha and dharma jewels be non-existent for the shravakas?

· For the Pratyekabuddhas too cessation is proclaimed as dharmata (i.e. dharmin, the realm of dharmas, and dharmata, their real nature) and enlightenment, and it is maintained that only the Dharma jewel is eliminated. Therefore, for both what exists in the case of the fruition is maintained to be their particular version of enlightenment. So the ultimate three jewels are attained, and these are said to be the fruition refuge.

The Sutra requested by the Householder Drakshulchen says:

In going to the Buddha for refuge, it is maintained that Buddhahood is attained.
In going to the Dharma for refuge, it is maintained that the Dharma is attained.
In going to the Sangha for refuge, it is maintained that the Sangha is attained.

With the goal of establishing the nature of the two truths, going to the three jewels for refuge is the causal refuge. The Edifice of the Three Jewels says:

O monks, whether this was done for the sake of self or others, so that oneself might be liberated from fear and torment, you are persons who have gone to refuge. That and that, which you wish and hope for, will be completely perfected.

As for the secret mantra, wishing to see manifestly that the nature of one's mind exists as Buddhahood, which is even now intrinsic to one, one goes to refuge with the ordinary, external three jewels. Because of that, one rests in the extraordinary nature of one's own mind, the primordial unborn.

· Thus, both the three jewels of the individual tantric mandalas and the three jewels of the general teachings are maintained to be causal objects of refuge. [2]

· The nature of one's own mind, self-arising wisdom, is the primordially existing three jewels. This is the object of fruition-refuge. Resting in that without accepting and rejecting or defilements of artificiality is the fruition refuge. Though indeed, for the sake of that, as its cause, grasping refuge in terms of proclamation is estimable, since chiefly it exists intrinsically and spontaneously, resting within that without adulteration is the fruition refuge.

The external causal refuges are a corresponding condition for establishing that.

The Existence of Wisdom says:

All the masters of the three mandalas [3]
Have a desire to gain that other perfection,
Therefore they also aspire to have its cause.
As for the luminous nature of the mind,
For the masters of the three mandalas,
Having realized that, they meditate
Within its one pointed equanimity.

This is truly explained as the supreme fruition.

 

Regarding these two ways of identifying the two refuges,

In the lesser, ordinary vehicles,

Ø The Buddha is the supreme Nirmanakaya.

Ø The Dharma is the twelve kinds of scripture of the Master of the Dharmas of scripture and realization [4] and the paths of the individual continuum, the samádhis and so on.

Ø The two Sanghas are those of ordinary beings and noble ones.

§ The lesser Sangha of ordinary beings is that of male and female getsuls and genyens. [5] This is the field of merit of beings.

§ The greater are those who have taken full ordination, the great Sangha of monks and nuns. The Sangha altogether includes these four above. Among the noble ones are stream-enterers, once-returners, non- returners, and Arhats. The main point is Buddhahood.

As it is told within the Mahayana, there is also

Ø The nature of the three kayas of Buddhahood, possessing the two purities of nature and the incidental, the ultimate in which the two benefits are perfected.

The Mahayanottaratantra says: (i.e. The eight qualities of the Buddha)

§ It is uncompounded and self-existing

§ It is not realized by external conditions.

§ It possesses knowledge, kindness, and power.

§ This is Buddhahood with the two benefits.

Ø The essence of Dharma is inexpressible by speech or thought.

§ Its nature is the path or antidote that leads to Buddhahood.

§ Its aspects are the characteristics of the five paths and two cessations of the Dharma of the meaning and the twelve limbs of the Buddha's verbal teachings.

The same text says:  (i.e. The eight qualities of the Dharma)

Without discursive thought, duality, and concept,
There are the clear and luminous aspects [6] of the antidote,
Wherever anyone is free from all desire,
That is known as possession of the authentic two truths.
That is the Dharma. The two desire-less-nesses,
Comprise the state of cessation and the truth of the path.

In the two cessations, former defilements are cleared away by the antidote. These two are:

§ 1.) Cessation of discriminating awareness without complexity

§ 2.) Cessation of discriminating awareness that rests in the nature-less meaning in which defilements or complexities are like the sky.

On the path, there is realization of the aspects of accumulation, unification, seeing, and meditation. Comprehending the characteristics of the two truths involves all the Dharmas of scripture and realization.

Ø The Sangha is the newly seen meaning of the luminous nature of mind of those dwelling on the ten bhumis.

The same text says: (i.e. The eight qualities of the Sangha)

Because of the inner meaning of nature and extent,
Apprehended in the pure vision that is seen by wisdom,
The assembly who are non-returning through this mind,
Have possession of all the virtues that are without mind.

What is maintained about the extraordinary topic of the Vajrayâna, differs in the individual tantras.

Ø The Kriya and Charya tantras say that

§ The Buddha Jewel is the five wisdoms, and pure dharmata, the nature of the three or four kayas, along with its emanations and blessing-bestowing deities. These are gathered under three families, Tathágata [7], Padma, and vajra. The deities of the greater and lesser mandalas possess respectively the peaceful and wrathful accoutrements of Sambhogakaya and Nirmanakaya. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature)

§ The Dharma Jewel is as before, adding the particular individual texts of each yana.

§ The Sangha Jewel is the three-fold Sangha of shravakas, bodhisattvas, and vidyadharas.

Ø In yoga tantra

§ The Buddha Jewel is the five wisdoms and the pure dharmata of nirvana or the three kayas. This includes the continuity of the mandala, which gathers all the peaceful and wrathful appearances of the five families and Trikaya under Vajrasattva as the master of all mandalas. It also includes the ratna, Padma, karma, and Tathágata families, along with their chief deities, retinues, and root mandalas with their one or many deities, divided into the samaya, dharma, and karma mandalas; the four seals or Mudras, samayamudra, dharmamudra, karmamudra, and Mahamudra, and all the great and lesser mandalas developed in one or more stages.

§ The Dharma and Sangha Jewels, are as already explained.

Ø In mahayoga,

§ The Buddha Jewel is the Bhagavan's great Buddha activity, dwelling inseparably with the vajra nature of the body, speech, and mind of all the Tathágatas as the chief deity. There is also the retinue, as one, many, or deity-clusters, dwelling within the monolithic abundance of Gandavyuha, and all the many emanations emanated by them.

§ The Dharma Jewel is all that was previously taught.

§ There is also the unsurpassable Sangha Jewel, blazing with the major and minor marks, whose nature is inseparable from that of the three jewels.

As to why they are called the rare and excellent three jewels, [8] the Mahayanottaratantra says:

Since they arise rarely and since they are undefiled;
Since they are powerful and ornament the world;
Since they are superior, and since they are excellent,
They are called the rare and excellent triple gem.

Because of these six similarities to precious gems, the Buddha, Dharma, and Sangha, are known as "the three jewels," and said to be like precious jewels.

1) The similarity of rare occurrence
This is because even in the changes of many kalpas, their virtuous roots are not established and not encountered.
2) The similarity of being undefiled
This is because they are always free from defilement.
3) The similarity of being powerful
This is because the six consciousnesses and so forth have powerful virtues beyond the scope of thought.
4) The similarity of being the ornament o the world
This is because they are the cause of the wholesome thoughts of all beings.
5) The similarity of superiority to artificial gems
This is because they are beyond the world.
6) The similarity of being changeless by praise and blame and so forth
This is because their nature is uncompounded.

As for the three-fold classification, the Mahayanottaratantra says:

By the meaning of teacher, the teaching, and the students,
From the viewpoint of those persons who have devotion
For the three vehicles and the three activities,
The three occasions are presented. (i.e. The three occasions are like the three kayas, the three worlds / realms, the three state of the mind; and are also inseparable.)

· 1) the good qualities of the teacher, the meaning of the teachings of such a teacher, the individuals of the bodhisattva vehicle trying to enter into the reality of Buddhahood, and the supreme activity of Buddhahood, from the viewpoint of those who are devoted to it, is the occasion of Buddha, the most excellent of those with two legs. So it is taught and presented. (i.e. This is like the qualities of the Dharmakaya, the mind, the alaya)

· 2) The good qualities taught by the teacher, as the meaning of the teaching, consist of the profound Dharma, through their own auspicious coincidence, since they are afterwards thought of as constituting it. From the viewpoint of individuals within the Pratyekabuddha yana and those who have devotion for the production of supreme Buddhahood, these are the occasion of the Dharma. This is because those who are free from desire are supreme. So it is taught and presented. (i.e. This is like the qualities of the Sambhogakaya, the speech, the alaya Vijnana.)

· 3) The good qualities of the students who enter into the teachings taught by the teacher, are that because they hear the meaning from others and they later understand it, they enter into it. For beings of the shravakayana and from the viewpoint of those who have devotion for making the Sangha supreme, this is the occasion of the Sangha, since these are the supreme ones of the assembly. So it has been taught and presented. (i.e. This is like the qualities of the Nirmanakaya, the body, the realizations, the seven consciousnesses.)

In brief, the temporary refuge is the three jewels.

The ultimate refuge is the singularity of Buddhahood.

The same text says:

The holy truth, which is the refuge of beings
Is the singularity of Buddhahood.
Because the Sage possesses Dharmakaya,
This is also the Sangha and its goal.

The occasion of fruition, the ultimate goal, is like that. So it is explained.

2. The particulars of the causal object

There are three sections.

· a) The general teaching of the three jewels [the Buddha jewel]

· b) The Dharma jewel

· c) The particulars of the Sangha jewel

a. The general teaching of the three jewels [the causal Buddha jewel]

Now where Proclaimers of the ordinary refuge have the power to take refuge, they request a refuge because they are afraid of themselves. It is explained that because they are worthy of the support of what the ritual of taking refuge proclaims, its nature was therefore taught:

 [Causal jewels; causal Buddha]

The causal object is the three jewels concretely conceived.

Here the Buddha means the supreme Nirmanakaya.
He is ornamented with the major and minor marks.

There are two kinds of Dharma: 

· The dharma of spotless meaning,

· And also its reflection in a written form.

The meaning of sutras and tantras in the various vehicles.
Is a reflection in letters of the ultimate teaching.

In the great and lesser vehicles, in particular the three jewels as the support of refuge are

· 1. The Nirmanakaya ornamented with the major and minor marks

· 2. The Dharma, including the words and meanings of the sutras and tantras, and all their reflections in letters.

· 3. All perfect enjoyments.

b. The [causal] Dharma jewel

From the two Dharmas of scripture and realization, there are two sections

· i) Scripture, the causal Dharma

· ii) The Dharma of Realization

i) Scripture, the causal Dharma:

Ø a) Sutra

Ø b) The fruition Dharma, tantra

a) Sutra

[Causal Dharma of scripture - sutras]

There are twelve divisions of the sutra teachings
General teachings, hymns and praises, and prophecies.
Verses and aphorisms, and pragmatic narratives.
Biographical stories and former events as examples.
Stories of former births, and the extensive teachings.
Narratives of marvels, and teachings of profound doctrines,

The Noble Moon Lamp Sutra says:

There are the following:

1) Sutras or general teachings.
2) Verse summaries.
3) Prophecies.
4) Verse-teachings.
5) Exhortations.
6) Biographical tales of realization.
7) Narratives of former examples.
8) Conditional Declarations.
9) Extensive teachings.
10) Narratives of former births, Jataka tales.
11) Resolution teachings.
12) Narratives of miraculous events.

1) All that is part of these various divisions taken together is known as the sutras.
2) The final summary in verse of what has first been taught in full is called verse summary.
3) The prophecies of the Buddha and others are the prophecy-teachings.
4) Verses that occur alone are verse-teachings.
5) Teachings that exhort the ones who listen to the Dharma are called exhortations.
6) Blessings by particular persons' autobiographical accounts of their own realization are called biographical tales of realization.
7) Teachings about former generations are called narratives of former examples.
8) When some topic is associated with its conditions that is called conditional declarations.
9) When a topic is presented very extensively that is called extensive teachings.
10) Tales of how the Buddha was faithful and so forth in previous births are called Jataka tales.
11) When after a subject is briefly taught, a commentary on that is taught, that is called resolution-teachings.
12) Wondrous teachings of the heart essence are called miraculous teachings.

b)) The fruition Dharma, tantra

Moreover, aside from the sutras:

[Causal Dharma of scripture - tantras]

Kriya charya and yoga are the external tantras

Within the maha-yoga of the inner mantra
Are included the father, mother, and non-dual tantras,
These have non-duality of prajña and upaya.

The volumes where these are written are also known as tantras.

· The chief, powerful, or external tantras establish enlightenment in dependence on external purification. Belonging to this class are kriya yoga, upa or charya yoga, and yoga tantra.

· The inner tantras are the three in which Buddhahood is established by being beyond accepting and rejecting, and upaya and prajña are non-dual. All six of the above are called tantras, as are their literary manifestations. [9]

 ii) The Dharma of Realization,

There are four sections

· a) The general teaching of the stages of development and completion

· b) The teaching of the ten bodhisattva levels or bhumis

· c) The outer and inner divisions

· d) The paths

a)) The general teaching of the stages of development and completion

As for the nature of the meaning:

[Causal Dharma of realization / stages]

In the dharma of realization are the paths and bhumis. (i.e. The ten Bodhisattva grounds.)
There are also the stages of developing and fulfillment. (i.e. Stages of accumulation and completion)

Dharani [10] and samádhi having the essence of wisdom.
Of the nature of compassion, their upaya is without limit.

b)) The teaching of the ten bodhisattva levels or bhumis

The support of these is the bhumis:

[Causal Dharma of realization / stages]

The bhumis are Supremely Joyful, and the Spotless,
Illumining, Radiant, and the Difficult to Conquer,
The Manifest, the Far-going, Immovable, and Good Intellect.
The highest of these ten is known as Clouds of Dharma.

The Great Commentary on the Prajñápáramitá in Eight Thousand Lines says:

It is explained that these are called the bhumis or "grounds" from their being the ground or support of the virtuous qualities. There are eight bhumis of the shravakas and Pratyekabuddhas, and ten of the bodhisattvas.

As for the first, the Middle Length Prajñápáramitá says:

The eight of the level of the family, seeing, restraint, desire-less-ness, and realization of what was done, are known as the bhumis of shravakas and Pratyekabuddhas.

The Precious Mala says:

Just as within the shravakayana
Shravaka bhumis are listed as eight
Similarly in the Mahayana
There are ten bhumis of bodhisattvas.

First, the path of preparation is called the family level, since it is individually described in each of these three yanas. The Prajñápáramitá in Twenty Thousand Lines says:

The explanation of the bhumi of seeing the white aspect is that dharmas are seen as white.

· Entering the stream, entering the fruition, continuous remaining, and remaining within the fruition, make up the eight levels up to Arahatship, called the eight bhumis. Here, by being liberated from the many defilements of the one bhumi of desire, the four Dhyanas of form, and the four formless attainments, one becomes an arhat. The first fruition of wholesome practice includes entering the stream of seeing and resting within the fruition. These two are the bhumi of seeing.

· Renouncing ones familiar relationships with the desire realm for the most part, one becomes restrained in the bhumi of a once returner. These two are called [entering into and resting in] the bhumi of restraint.

· Free of the desire of the desire realm, one becomes a non-returner. These two are called [entering into and resting in] the bhumi of freedom from desire.

· By doing what one has to do, one is an arhat. These two are called [entering into and resting in] the bhumi of realizing what has to be done.

· The three levels preceding entering into being an arhat are known as the shravaka-bhumis.

Their purpose is differently understood within the different yanas. By the Pratyekabuddhas, these bhumis are called the four fruitions of Pratyekabuddhas.

(i.e. Magga: Path. Specifically, the path to the cessation of suffering and stress. The four transcendent paths -- or rather, one path with four levels of refinement -- are the path to stream entry, the path to once returning, the path to non-returning, and the path to Arahantship.

· Sotápanna: Stream winner. A person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth (see Sanyo Jana) and has thus entered the "stream" flowing inexorably to nibbána, ensuring that one will be reborn at most only seven more times.

· Sakadagami: Once-returner. A person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth (see Sanyo Jana) has weakened the fetters of sensual passion and irritation, and who after death is destined to be reborn in this world only once more.

· Anagami: Non-returner. A person who has abandoned the five lower fetters that bind the mind to the cycle of rebirth (see Sanyo Jana), and who after death will appear in one of the Brahma worlds called the Pure Abodes, there to attain nibbána, never again to return to this world.

· Arahant: A "worthy one" or "pure one;" a person whose mind is free of defilement (see kilesa), who has abandoned all ten of the fetters that bind the mind to the cycle of rebirth (see Sanyo Jana), whose heart is free of mental effluents (see asava), and who is thus not destined for further rebirth. A title for the Buddha and the highest level of his Noble Disciples.

· Sanyo Jana: Fetter that binds the mind to the cycle of rebirth (see vatta) -- self-identification views (sakkaya-ditthi), uncertainty (vicikiccha), grasping at precepts and practices (silabbata-paramasa); sensual passion (kama-raga), irritation (vyapada); passion for form (rupa-raga), passion for formless phenomena (arupa-raga), conceit (mana), restlessness (uddhacca), and unawareness (avijja).

Ø Of the ten fetters (samyojanani) by which the ordinary human being (puthujjana) is bound to the world, of these the 'stream-enterer' has overcome the first three:
(1) sakkayaditthi: the belief in a permanent personality;
(2) vicikiccha: doubt (or skepticism);
(3) silabbataparamasa: clinging to rules and rituals.

Ø The remaining seven fetters, which are overcome, as we have seen, on the path to holiness, are:
4) kamaraga: sensual desire;
(5) patigha: aversion (anger);
(6) ruparaga: craving for existence in the world of Pure Form;
(7) aruparaga: craving for existence in the world of Non-Form;
(8) mana: pride;
(9) uddhacca: restlessness;
(10) avijja: ignorance, delusion.

Ø The first five are called the lower fetters (oram-bhagiyani samyo-janani) because they still bind the striving one to the sensuous world.

Ø The five higher fetters (uddhambhagiyani) are only overcome by the Araha.

· Kilesa: Defilement -- passion, aversion, and delusion in their various forms, which include such things as greed, malevolence, anger, rancor, hypocrisy, arrogance, envy, miserliness, dishonesty, boastfulness, obstinacy, violence, pride, conceit, intoxication, and complacency.

· Asava: Mental effluent, pollutant, or fermentation. Four qualities -- sensuality, views, becoming, and ignorance -- that "flow out" of the mind and create the flood of the round of death and rebirth)

See Also Govinda - The Four types of Higher Man, Guenther - The four Theravadin Stages,)

In this case, the explanation of the bodhisattva bhumis is that by the renunciations of seeing and of meditation one is protected from fear of the innumerable evil spirits of the kleshas. They are called levels or bhumis because one goes successively higher and higher.

The Mahayanasutralankara says:

Since one is without the fear of innumerable evil spirits,
Since one travels ever farther and higher than that,
These are therefore maintained to be the levels or bhumis.

Moreover, in dependence on eliminating miserliness and so forth, the ten inappropriate partialities, we are placed within the ten bhumis. The Avatamsaka Sutra says:

Kye, sons of the Victorious One, for these ten bhumis to arise, the ten inappropriate partialities must be cleared away. Therefore, they are revealed by the ten perfections.

On the first bhumi, one chiefly practices the paramita of generosity, but if the others too are not practiced insofar as one can, that is not it...

Up to the tenth paramita, wisdom, the corresponding point is taught.

Moreover, regarding the ten paramitas, the Center and Limit says:

Generosity (1), discipline (2), patience (3) and energy (4),
Meditation (5) and also perfection of prajña (6) or knowledge.
Skillful means (7) and power [forces] (9), aspiration [prayers] (8) and wisdom (10)
These are what are said to be the ten perfections.

The ten to be abandoned by these are

Miserliness (1), broken discipline (2), aggression (3), laziness (4),
distractedness (5), confused prajña (6),
unskillful means (7), diminished power (9), unsuccessful aspiration (8),
and the obscuration of knowables (10). (i.e. obstructions to omniscience)

(i.e. See Chandrakirti's Guide to the Middle Way for a description of:

· The causal grounds:

Ø Conventional causal grounds:

§ Hinayana grounds (without great compassion) and Mahayana grounds (motivated by Bodhicitta)

§ Mahayana Ordinary grounds: Accumulation, Preparation

§ Mahayana Superior grounds: Seeing, Meditation, No More Learning, or Buddhahood

Ø Ultimate causal grounds: the ten (or 13) Bodhisattva grounds -- an uncontaminated (not polluted by either the ignorance of true-grasping or its imprints) mind of a Superior Bodhisattva in single-pointed meditative equipoise on emptiness that is maintained by great compassion.

§ 1. Very Joyful - Perfection of giving --  when he attains meaning clear light by realizing emptiness directly with the mind of spontaneous great bliss. A path of seeing.

§ 2. Stainless - Perfection of moral discipline -- when he attains the union of meaning clear light and pure illusory body, which is called the "union of realization", or the "principal union". He begins the path of meditation. On the second ground the Bodhisattva strives to abandon big-big obstructions to omniscience, and when he has done so he advances to the third ground.

§ 3. Luminous - Perfection of patience

§ 4. Radiant - Perfection of effort -- attained when he has abandoned the middling-big obstructions

§ 5. Difficult To Overcome - Perfection of mental stabilization -- attained when he has abandoned the small-big obstructions

§ 6. Approaching - Perfection of wisdom -- attained when he has abandoned the big-middling obstructions

§ 7. Gone Afar - a surpassing perfection of means -- attained when he has abandoned the middling-middling obstructions

§ 8. Immovable - prayers become extremely pure -- attained when he has abandoned the small-middling obstructions

§ 9. Good intelligence - forces become completely pure -- attained when he has abandoned the big-small obstructions

§ 10. Cloud of dharma - a supreme, surpassing exalted awareness -- attained when he has abandoned the middling-small obstructions

§ 11. Without Examples: The eleven and twelve grounds are subdivision of the tenth ground.

§ 12. Possessing Exalted Awareness:

§ 13. Holding the Vajra (13): the Union of No More Learning

· The resultant grounds: the actual Buddha grounds

Ø The Buddha's bodies

Ø The qualities of the ten forces

· Spiritual grounds and spiritual paths are synonymous. The definition of spiritual ground is a clear realization that acts as the foundation of many good qualities. The definition of spiritual path is an exalted awareness conjoined with spontaneous renunciation.)

(i.e. The nine levels of obstructions to omniscience, which are distinguished in terms of subtlety.

1. Big-big

2. Middling-big

3. Small-big

4. Big-middling

5. Middling–middling

6. Small-middling

7. Big-small

8. Middling-small

9. Small-small)

 

[Causal Dharma of realization / stages]

As for the ten bhumis whose revelation depends on these being cleared away:

1.) Regarding the first bhumi, supremely joyful, the Mahayanasutralankara says:

We approach enlightenment
And see how to benefit beings.
As supreme joy rises from this,
It is known The Supremely Joyful.

The Ratnavali says:

The first of these is called Supremely Joyful.
Since the bodhisattva produces joy,
Thereafter the three fetters are abandoned. [11]
We are born within the Tathágata family.
By the ripening of that, generosity is supreme.
We are able to move a hundred world realms.
We become great lords in Jambuling.

We view the faces of a hundred Buddhas in an instant, know how to be blessed by a hundred Buddhas, send forth a hundred emanations, teach for a hundred kalpas, enter into a hundred visions of wisdoms, arouse and stabilize a hundred samádhis, ripen a hundred sentient beings, move a hundred Buddha fields, open a hundred gates of Dharma, multiply our bodies a hundred times, and each of these bodies teaches surrounded by a perfect retinue of a hundred. We are able to take birth as a lord within Jambuling.

2.) As for the second bhumi, the former text says:

Because these ten aspects are completely undefiled [stainless],
Therefore, they stay that way entirely by themselves.
The ripening of that is perfection of discipline.
We possess the seven glorious royal possessions [12]
We turn the wheel of benefit for sentient beings.

Because of being without the ten unwholesome actions, we practice the ten virtues. We attain in an instant twelve thousand of the good qualities described above. We take birth as a universal monarch ruling a world system of four continents.

3.) As for the third bhumi, the Mahayanasutralankara says:

Because the great light of Dharma is produced,
It is called the Producer of Radiance.

The Ratnavali says:

As for the third bhumi, Producer of Radiance,
Since the light of wisdom arises on this level,
Meditation and higher perceptions will arise,
Since all greed and aggression are completely exhausted,
As for the perfect ripening of the exhaustion of these,
We practice with the highest patience and energy.
We become great and skillful lords among the gods.
The greed and lust of desire is totally reversed.
We will have twelve hundred thousand good qualities,
Taking birth as Indra, and the king of the thirty-three gods.

4.) As for the fourth bhumi, the Mahayanasutralankara says:

Thus the Dharma that accords with enlightenment,
Is like a torch with fiercely blazing light.
Because we now possess that, as for this fourth bhumi,
By burning duality, it greatly illuminates.

The Ratnavali says:

The fourth is called, Possessing Emanation of Light [Radian]. [Energy and effort]
Because the genuine light of wisdom now arises,
All accords with enlightenment without remainder.
In particular, when this fully ripens in meditation,
We become completely limitless kings of the gods.
We have the proper view of transitory collections.
We are skillful, and therefore we are all victorious.

We attain a hundred and twenty million of the above qualities and take birth as a king of the twin gods.

5.) As for the fifth bhumi, the Mahayanasutralankara says:

Because we completely ripen sentient beings,
We are also able to guard our minds,
For the wise this conquest is difficult,
Hence the name the Difficult to Conquer.

The Ratnavali says:

The fifth is called The One that is Difficult to Conquer, [Meditation]
Since all the maras are difficult to overcome.
Because skillful knowledge arises in our being
Of the subtle meaning of the four noble truths and such,
As for the full ripening of this good arising,
We will be born as kings of the Tushita gods.

A hundred and twenty billion good qualities arise, and one is made the king of the gods of the Tushita heaven.

6.) As for the sixth bhumi, the former text says:

Because with the support of the perfection of prajna
Samsara and nirvana both manifest at this time,
This is therefore called the Bhumi of Manifestation.

The Ratnavali says:

The sixth is called The Place of Manifestation.
Because the dharmas of Buddhahood manifest.
By practice of shamatha and vipashyana,
Cessation blossoms, and by its ripening,
We take birth as kings of the Nirmanarati gods. [13]

We have ten million times twelve hundred thousand good qualities and becomes king of the Nirmanarati gods.

7.) As for the seventh bhumi, the former text says:

Related to the path of crossing all at once,
This seventh bhumi is called, "the one that is far-going."

The latter says:

The seventh is The Far Going. [Skillful means]
They way in which it goes far,
Is by entering the equilibrium of cessation
By the ripening of that instant entering,
We become lords of the Para-nirmita-vasavartin gods. [14]

We have twelve times ten hundred million thousand good qualities and are made kings of the Paranirmitavasavartin gods.

8.) As for the eighth bhumi, the former text says:

Because it is not moved by dualistic perception,
It is rightly known as The Unmoving One. [Prayers and aspiration]

The latter text says:

Similarly the eighth is called the kumara level [15]
It is unmoving because it is complete non-thought.
Body, speech, and mind, which are the whole of one's being,
Are motionlessness in a way beyond the scope of thought.
By the ripening of that, we are born as Brahma,
The lord of realm whose number of worlds is a thousand cubed.

Brahma in general is lord of the first Dhyana form gods in a number of heavens. As for good qualities, we see the faces of as many Buddhas as there are particles in a hundred thousand thousand-fold world systems and so forth.

9.) As for the ninth bhumi, the former text says:

With good understanding that truly knows individual things
This ninth bhumi is called "the one with good understanding." [Force / power]

The latter says:

The ninth bhumi, "good understanding," is like a regent.
Since it truly knows individual things,
By this we attain good understanding.
As the ripening of this we are Maha-Brahma,
Lord of two three-thousand fold realms of worlds. [16]
In inquiring about the wishes of sentient beings
By Arahatship he is not ravished away.

As for good qualities, those on this bhumi see as many Buddhas as there are particles in a hundred thousand countless three-thousand-fold world systems and so forth.

10.) As for the tenth bhumi, the former text says:

Since it pervades like clouds the realm of dualistic space,
This, the tenth bhumi, is therefore known as "The Cloud of Dharma." [Wisdom]

The latter says:

The tenth of the bhumis is known as "The Cloud of Dharma."
Because the rain of holy Dharma falls,
And because the bodhisattvas are empowered,
By the light rays of the power of Buddhahood.
As for the ripening, one is a lord of gods
In inconceivably countless wisdom realms

This is the excellence of Maheshvara. As for the good qualities, every instant we see twelve times as many Buddhas as there are inexpressible numbers of atoms in the also inexpressible number of Buddha fields and so forth.

1. In the first bhumi, by realizing that the same luminous essence of mind pervades all sentient beings, we realize the equality of oneself and others as bodhicitta, the mind of enlightenment. [Generosity]

2. In the second, realizing the excellence of those who can realize this, we work to purify the defilements of the dhatu. [Discipline]

3. In the third, realizing that learning this is the cause according with Dharmadhatu, going beyond even a three thousand-fold world system, becoming a single tongue of flame, one listens to the Dharma. [Patience]

4. In the fourth, we realize that this is without ego grasping, and desire for the Dharma is abandoned. [Energy]

5. In the fifth, realizing that this dhatu exists without difference in the being of oneself and others, we realize equality with all the Buddhas by means of the ten pure thoughts [17] [meditation]

6. In the sixth, realizing that the dhatu is naturally completely pure; we eliminate all grasping that accepts nirvana and rejects samsara. [Prajna]

7. In the seventh, realizing that the dhatu has no differences at all, grasping of characteristics is eliminated. [Skillful means]

8. In the eighth, realizing that the garbha has no faults or virtues, no decrease and increase, the unborn patience of unborn Dharma becomes utterly and completely pure. [Prayers]

9. In the ninth realizing that within the dhatu as its intrinsic attribute is the peace of the four modes of genuine individual awareness [18] we produce the empowerment of wisdom. [Forces]

10. In the tenth, by realizing that the dhatu is the source of perfect Buddha activity, we attain autonomy in the four empowerments. [Wisdom]

 [causal Dharma of realization / stages]

As for these four empowerments, the Center and Limit says:

The all pervasive meaning, the supreme meaning,
The excellent meaning according with the cause;
The meaning of complete non-grasping;
The meaning of non-difference;
And the meaning of non-decreasing and non-increasing;
These are the topics of the four empowerments.

If one still is asking what those might be, the Mahayanasutralankara says:

They are for the sake of transformation abhisheka
Of mind, fixation, discursive thought, and non-thought.
When these become fields and wisdom pure of karma,
These are then the four empowerments.

As for these, the four empowerments
In the three bhumis of motionlessness [19] and so on,
In oneness they are other than duality,
So each of the empowerments is maintained.

· 1) By transforming the klesha-mind we attain the empowerment of complete non-thought.

· 2) By transforming fixation, the consciousness of the five gates, we attain the empowerment of the pure Buddha fields.

· 3) By transforming the mind-consciousness we attain mastery of the four modes of genuine individual awareness, and by attaining the empowerment of perfect Buddha activity, we ripen sentient beings. This is the ninth bhumi.

· 4) By transforming alaya Vijnana, the basis of arising of concepts and the mind consciousness, within the tenth bhumi, we attain the empowerment of the mirror-like wisdom. By the great Buddha activity, Buddhahood and the Buddha activity existing in the sphere of activity become reconcilable.

The Mahayanottaratantra says:

As for this manner of the bodhisattvas,
With the Tathágatas in post meditation
And true liberation of beings
In the world they are equal.

· In the eighth bhumi there are the wisdoms of equality and discriminating awareness.

· In the ninth there is all- accomplishing wisdom.

· In the tenth, having attained the mirror-like wisdom and fourth empowerment,

· at the end the alaya of the basis of all the various habitual patterns is transformed in the empowerment of Dharmadhatu wisdom . Then one is enlightened. The tenth bhumi is empowerment in the great final [20] light rays.

The Mahayanasutralankara says:

Having attained this final familiarity,
By the great light rays we are then empowered.
By realizing the vajra-like samádhi,
Indestructibility is gained.
That is the end of other transformations.
Undefiled by any obscurations
To benefit all beings everywhere,
We produce supreme accomplishment.
We attain omniscience, the highest level.

(i.e. Guru Puja

By the force of having thus requested three times,
Nectars and rays—white, red and dark blue—
Stream forth from the centers of our Guru's body, speech and mind,
And one by one and altogether.
They absorb into our own three centers,
Individually and then altogether,
The four-obstacles are purged,
The four pure empowerments implanted
And seeds of the Four Kayas received,)

(i.e. In general there are three types of empowerments or initiations, casual, pathway and resultant. The first is to ripen your mind stream, the second is an actual path of practice through which to gain Enlightenment and the third is into the actual liberated state of Buddhahood.)

(i.e. The four Vajrayâna initiation empowerments: water, crown, empowerments of the five Buddha families and the empowerment of the Vajra Master. + the four advanced empowerments...equals eight...All ten empowerments are included in the four.)

(i.e. The five wisdoms -- vs. the klesha and the Buddha family.

1. The first wisdom is the mirror-like wisdom, vs. anger -- Aksobhya, Vajra, Sambhogakaya -- consciousness, water, white, east

2. The second is equalization wisdom, vs.. pride -- Ratnasambhava, Ratna, Nirmanakaya -- feelings, earth, yellow, south

3. The third is discriminating wisdom, vs.. attachment -- Amitabha, Padma, inseparability of the three bodies -- perception, fire, red, west

4. The fourth, the wisdom of achievement, vs.. jealousy -- Amoghavajra/Amoghasiddhi, Karma, vajra holder body -- karmic formations, aire, green, north

5. And the fifth is the wisdom of the universe of Dharmakaya, vs.. ignorance / confusion -- Vairocana, Buddha, Dharmakaya -- form, space, blue, center)

As soon as a great offering has been made to the Buddhas of the ten directions by those dwelling on the ten bhumis, from the tuft of hair between the eyebrows of all the Buddhas of the ten directions arise hosts of light rays. By their sinking into the foreheads of those bodhisattvas, the vajra-like samádhi and countless hundreds of thousands of others that they have not attained before are attained. The subtle obscuration of knowables (i.e. obscurations to omniscience) has been purified, and then they are enlightened.

c) The outer and inner divisions

How?

[Causal Dharma of realization / stages]

Coming after these, which are the ten levels of learning,
Is the level of total illumination, prabhasvara.

For the causal vehicles this is the level of Nirmanakaya.

Vajrayâna divisions go on by family and quality.
There are a twelfth and other levels beyond all measure.

c.1)) For the vehicle of the perfections, at that time the former dhatus become enlightened. All dharmas are gathered into non-defilement and the wisdom of non-thought alone.

The Establishment of Trikaya says:

Except undefiled Such-ness
And the wisdom of non-thought,
For the Buddhas other dharmas
Do not exist at all.

 [Causal Dharma of realization]

[Buddha Kayas, Wisdoms, Qualities And Activities]

c.1.a) The undefiled kaya is dharmata-svabhavikakaya.

· Though it has that nature, it also has aspects of the wisdom of non-thought, the powers, and so forth, and this is called Dharmakaya.

· That same wisdom, appearing ornamented with the major and minor marks, for the sattvas of the ten bhumis, is Sambhogakaya.

· That same wisdom, appearing to students as other, taming whatever needs to be tamed, is Nirmanakaya.

· That same wisdom continuous and unbroken, as long as samsara lasts, spontaneously doing benefit for others is Buddha activity.

c.1.b) As for svabhavikakaya, the Abhisamayalankara says:

As for the svabhavikakaya of the Sage,
Whatever undefiled dharmas are attained
These will always be complete in purity.
These will always have the true and genuine nature

c.1.c)) As for Dharmakaya, the same text says: [see categories below]

Measureless aspects come with enlightenment.
There are all the natures of the nine Dhyanas,
As well as those of ultimate liberation, [21]
The various natures of the ten exhaustions,
And the eight-fold set of conquered ayatanas.

Being without kleshas and knowing one's aspirations,
Each higher perception is truly apprehended,
Along with the four ever-present purities,
The ten powers of a Buddha and the ten masteries,
The four kinds of fearlessnesses and the three non-guardings
As well as the three pillars of mindfulness. [22]

(i.e. In order to benefit those to be trained, the mind of a Buddha exhibits what are usually enumerated as thirty-two qualities, which are outlined as the ten powers, the four kinds of fearlessness, and the eighteen qualities of un-mistakenness.)

Awareness of dharmata that is never bewildered [23]
By the true enemy habitual patterns.
There is arising of the great compassion,
And the 18 unshared dharmas of only the Sage
And the all pervading knowledge of omniscience.
So Dharmakaya has been described. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature)

(i.e. The five traditional divisions of body, speech, mind, qualities, and activities

1. - The Characteristics Of Enlightened Body (qualities of the Buddha's body -- the three kayas)

According to the Sravaka-yana schools, the "bodily aspects" or "body" (kaya) of the Buddha is twofold. 

The undefiled Gnosis of the Buddha's mind - His perfect realization of the Truth of the Path - is the "dharma-body" (Dharmakaya)  (ultimate Buddha jewel). 

The physical form of the Buddha Shakyamuni who was born in Lumbini and who attained Buddhahood at Bodh Gaya is held by them to be the "form-body" (Rupakaya) (conventional Buddha jewel). 


1.1 - The Dharmakaya (ultimate Buddha jewel):

The Dharmakaya consists of three inseparable realizations: 

· 1) The Dharmadhatu of the original pure nature of mind, 

· 2) The Dharmadhatu of the purity of mind that occurs through the freedom from all adventitious stains or faults, and 

· 3) The attainment of Gnosis that is without impurities (asrava). 

The Gnosis or Transcendent Knowledge furthermore includes twenty-one categories of characteristics free from the impurities. (Detailed next)

· These include the thirty-seven factors conducive to Awakening,

· The four limitless attainments,

· The eight liberations, 

· And so forth.

(See other sections bellow.)

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

As for the thirty-seven factors of enlightenment there are (see: Wings of Awakening - The seven sets)

1. The four objects of mindfulness, (i.e. 1. The Four Frames of Reference (satipatthana))

2. The four correct actions, abandonment etc, (i.e. 2. The Four Right Exertions (sammappadhana))

3. The four legs of miracle, (i.e. 3. The Four Bases of Power (iddhipada))

4. The five controlling powers,  (i.e. 4. The Five Faculties (indriya))

5. The five powers, (i.e. 5. The Five Strengths (bala))

6. The seven branches of enlightenment, (i.e. 6. The Seven Factors of Awakening (bojjhanga))

7. The eight-fold noble path. (i.e. 7. The Noble Eightfold Path (ariya-magga))

The four objects of mindfulness are the essential recollections of:

· 1.) Body

· 2.) Feeling

· 3.) Mind,

· 4.) Dharmas.

The four correct trainings, abandonment’s etc on the path of accumulation of the shravakas are:

· 1.) Abandoning non-virtuous actions before they occur,

· 2.) Abandoning non-virtuous actions which occur to the mind,

· 3.) Developing virtuous actions which have not yet occurred to the mind,

· 4.) Cultivating virtuous actions that have already been developed.

The four legs of miracle or four stages of miraculous ability are the stage of miraculous ability, which trains in the contemplation of:

· 1.) Yearning or aspiration,

· 2.) Mind

· 3.) Effort

· 4.) Investigation

The five faculties are:

· 1.) Faith

· 2.) Perseverance

· 3.) Recollection

· 4.) Concentration

· 5.) Discrimination.

The five powers are intensifications of these same five.

The seven branches of enlightenment are authentic or genuine

· 1.) Mindfulness

· 2.) Investigation of truth

· 3.) Effort

· 4.) Joy

· 5.) Flexibility, shinjang.

· 6.) One-pointed contemplation.

· 7.) Equanimity.

The eight-fold noble path is:

· 1.) Right view

· 2.) Right thought

· 3.) Right speech

· 4.) Right action

· 5.) Right livelihood

· 6.) Right effort

· 7.) Right mindfulness

· 8.) Right meditation

The four immeasurables are:

· 1.) Kindness

· 2.) Compassion

· 3.) Joy

· 4.) Equanimity.

The eight liberations are

· 1) Liberation of form possessing liberation that looks at form

· 2) Liberation of non-form possessing liberation that looks at form

· 3) Liberation of what is attractive

· 4) Liberation of the formless perception of space

· 5) Liberation of the formless perception of consciousness

· 6) Liberation of the formless perception of nothing whatsoever,

· 7) Liberation of the formless perception of neither perception nor non-perception

· 8) The liberation of cessation.

The nine Samapattis, are

· 1.) The four Dhyanas

· 2.) The four formless attainments,

· 3.) The Samapatti of cessation.

The ten exhaustions are of:

· 1.) Earth

· 2.) Water

· 3.) Fire

· 4.) Air

· 5.) Blue

· 6.) Yellow

· 7.) Red

· 8.) White

· 9.) Space

· 10.) Consciousness.

The eight over comings of the ayatanas, [24] are as follows:

· 1.) By those possessing inner form [25], viewing lesser external phenomenal forms, and overcoming these

· 2.) By those possessing inner form, viewing greater external forms, and overcoming these

· 3.) By those not possessing form, looking at lesser forms, and overcoming these

· 4.) By those not possessing form, looking at greater forms, and overcoming these;

· 5.) Mere inner perception without inner form of blue, and overcoming it.

· 6.) Mere inner perception without inner form of yellow, and overcoming it.

· 7.) Mere inner perception without inner form of red, and overcoming it.

· 8.) Mere inner perception without inner form of white, and overcoming it.

The last four are called the four seeing’s. By clearing away kleshas in the continuums of others, they are made non-existent, and by all that spontaneously arises from their being so made, there is knowledge of the object of aspiration.

The six higher perceptions are:

· 1.) Miraculous powers,

· 2.) The divine ear,

· 3.) Knowing the thoughts of others,

· 4.) Memory of former lives,

· 5.) The divine eye arising from manifested formations,

· 6.) The higher perception of exhausting defilement.

The four individual true apprehensions are of

· 1.) Meanings

· 2.) Words

· 3.) Dharmas

· 4.) Powers.

the four purities, are complete purity of

· 1.) Support

· 2.) Perception

· 3.) Object, [26]

· 4.) Wisdom.

The ten masteries are power over

· 1.) Life

· 2.) Mind

· 3.) Necessities

· 4.) Actions

· 5.) Birth

· 6.) Devotion

· 7.) Aspiration

· 8.) Miracles

· 9.) Wisdom
10.) Dharma.

As for the four fearlessnesses, one can make the following proclamations without fear of successful contradiction:

· 1.) "I am enlightened;"

· 2.) "I have stopped desire and so forth;

· 3.) "I teach with certainty the path of omniscience and so forth."

· 4.) "I have exhausted defilement."

By purity of one's actions of body, speech and mind, they are rightly performed. Not having to consider these three comprises the three non-guardings.

The three objects to keep in mind are in teaching the dharma to keep in mind

· 1.) What the listeners want and do not want.

· 2.) That with these two there are attachment and aggression.

· 3.) That when these two are absent, there are equanimity and mindfulness.

There are also not forgetting the benefit of sentient beings conquering all defiled habitual patterns the great compassion that desires benefit for all beings the eighteen unique dharmas of a Buddha.

The six aspects that are not possessed are

· 1. Confusion

· 2. Useless chatter

· 3. Loss of mindfulness

· 4. Non-equanimity of mind

· 5. Perception of difference

· 6. Equanimity that excludes discrimination

The six aspects that are not possessed with deterioration

· 7. Resolve [to benefit beings]

· 8. Diligent effort

· 9. Mindfulness

· 10. Samádhi

· 11. Prajna

· 12. Complete liberation

The three aspects that are preceded and followed by wisdom

· 13. Buddha activity of body

· 14. Buddha activity of speech

· 15. Buddha activity of mind

The three entering into wisdom without attachment or obstruction

· 16. In the past

· 17 in the future

· 18 in the present

Besides those eighteen there are also:

· Omniscience knowledge of the path, universal awareness.

This great collection of twenty-one is Dharmakaya. As for Sambhogakaya, the enjoyment body, the Abhisamayalankara says:

The nature of the thirty-two major marks
And also of the eighty minor marks,
Since these are enjoyed in experience of Mahayana
They are called the Sage's enjoyment-body,

This is explained extensively below.

1.2. - The Sambhogakaya  (conventional Buddha jewel):

Three main characteristics of the "enjoyment-body" are 

· 1) That it is possesses the thirty-two physical marks of Buddhahood, 

· 2) That it has the eighty auspicious physical characteristics, and 

· 3) That it engages itself in teaching only the Mahayana.

These characteristics can be learned about in more detail elsewhere.

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

c.1.e) Regarding Nirmanakaya, the same text says:

When anyone, as long as samsara lasts,
Does benefits for limitless sentient beings
Equally, the bodies of such beings
Are the Sage's ongoing Nirmanakaya.

The Mahayanasutralankara says:

There are working tülkus, [27] and born and enlightened tulkus.
But the Nirmanakaya of the supreme enlightenment
Is the Nirmanakaya of the Buddha himself.
He has the great upaya, which is total liberation.

1.3. - The Nirmanakaya  (conventional Buddha jewel):

The "emanation-body" is the doer of various enlightened activates for the welfare of all sentient creatures. It is constantly active, manifesting wherever there are beings to be trained, and will continue to manifest as long as realms of cyclic existence (samsara) are not emptied of sentient beings. 

There are three types of "emanation-bodies:"

· 1) "Born emanations": these are the Buddha's manifestations as gods, dwelling in such divine realms as Tusita, 

· 2) "Fashioned emanations": these are numerous and include the various different forms projected by the Buddha for the sake of converting and benefiting others, such as vina (lute) player by which Supriya, the king of the Gandharvas, was converted, and 

· 3) "the highest emanation": this is the emanation which manifests the attainment of Buddhahood in the world, such as our great teacher, Shakyamuni.

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

2. Enlightened Voice (qualities of the Buddha's speech)

In addition those "bodily" qualities, the Buddha has many unique qualities of voice. The Buddha, for instance, can reply simultaneously to many questions, answering at the same time in many languages. These remarkable qualities are usually taught through an enumeration of sixty-four of them. These include sweetness of voice, the sound of which increases the roots of merit of the listening disciples; gentleness, which soothes the minds of others by its sound; and captivating-ness, which appeals to the minds of all listeners. The list of sixty-four qualities, however, is not an exhaustive enumeration, it merely indicates through examples the great number and diversity of these qualities.

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

3. Enlightened Mind (qualities of the Buddha's mind, the wisdoms / first four empowerments)

Enlightened mind is Gnosis (jnana. It is the only one, but it possesses several aspects, and in that case we speak of four Gnoses. 

The first of these is the "mirror-like Gnosis" -- the mirror-like wisdom, which is the portion of Gnosis that is free of both apprehending subject and apprehended object. (Mirror - like awareness: When our anger is transformed, the resultant insight is clear like a mirror. It neither adds nor withdraws anything.)

The second is the "Gnosis of equality" the wisdoms of equality, which is that portion of Gnosis that abides neither in cyclic existence nor in the extinction of Nirvana. (Even awareness: Our pride returns as recognition of the composite nature of all things.)

The third is the "discriminative Gnosis" discriminating awareness, which is the portion of Gnosis that understands objects in their multiplicity and variety. (Discerning awareness: Our attachment becomes the ability to see situations both singly and as part of a totality.)

The fourth is "action-accomplishing Gnosis" / all- accomplishing wisdom, which is the portion of Gnosis through which the Buddha understands the personalities and dispositions of sentient creatures. (Spontaneously fulfilling awareness: Our jealousy manifests the wisdom of experience.)

(Note: the fifth wisdom not included here is : the empowerment of Dharmadhatu wisdom, the wisdom of the universe of Dharmakaya -- All - encompassing awareness: Our confusion reappears as all-pervading intuition.)

On the other hand, when Gnosis is taught as being two-fold division are as follows. (/ the wisdoms of the tamers of beings and the supreme emanation) (The Union of The Two Truths.)

· First there is the Gnosis through which the Buddha perceives the ultimate reality of all knowable things exactly as it is; this is the Gnosis if the level of ultimate reality / the wisdom of nature. (The Ultimate Truth)

· Second there is the Gnosis through which the Buddha perceives all knowable things in their variety and multiplicity; this is the Gnosis of the surface level of truth / the wisdom of extent. (The conventional truths)

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

4. Enlightened Qualities

The qualities (gunas) of Buddhahood constitute the fourth traditional category through which Buddhahood is described. These to some extent overlap with the other categories, and normally they are taught as numbering sixty-four. 

Ø These are the thirty-two qualities of the dharma-body, 

Ø And thirty-two of the form-body.

· The first group of thirty-two qualities has three subdivisions: the ten powers (bala), the four fearlessnesses, and the eighteen characteristics specific to the Buddha. 

Ø The powers of Buddhahood include the power consisting of the knowledge of what is possible and impossible, the power of knowledge that takes actions and their consequences as one's own, and the power of the knowledge of the various mental dispositions of sentient creatures. 

Ø The four fearlessnesses are the imperturbable confidences through which the Buddha sets forth in an antagonistic assembly, His attainments of Gnosis and the elimination of all defilements, and by which He teaches for the benefit of others' salvation and the things which obstruct the spiritual path. 

Ø The eighteen characteristics specific to the Buddha include such characteristics of conduct as His being free from mistakes and accidents, His lack of nonsensical utterances, His lack of non-concentrated or non-meditative states, and His freedom from lapses of memory.

· The second group of thirty-two qualities, those of His physical form, consist of the thirty-two marks of the great individual. These include the image of a spoked wheel on His palms and soles, flat soles of the feet, a thin membrane between the fingers, the protuberance (usnisa) on the top of His head, and the curled tuft of hair between His eyebrows.

As with the other qualities of enlightenment, these do not in any way exhaust the Buddha's qualities, for they are limitless and infinite like the sky. Just as however far one may proceed in any direction through space one will never reach the end of space, so too, we can never list all the qualities of Buddhahood. However many we enumerate there are always more and more to be mentioned.

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

c.1.f) Regarding Buddha activity, the same text says:

Thus it is maintained that as long as samsara lasts
This karma is unbroken and continuous. [28]

5. Enlightened Activities

The activities of Buddhahood can be explained according to two different principles. 

First of all they can be taught in terms of the levels towards which they are directed. The Buddha's activities 

1) Establish disciples on the basis of the spiritual path, i.e. in suitable physical existences such as in human existences, 

2) They establish disciples on the paths of practice, i.e. on the path of accumulation, application, seeing, etc., and 

3) They establish the disciples in the spiritual fruit or result, i.e. in perfect Buddhahood.

The second way in which the activities can be explained is in terms of how they manifest. They appear 

1) Effortlessly and spontaneously, 

2) Without discrimination or favoritism, 

3) As identical with the activities of all Buddhas, 

4) As a continual and never-ending process, 

5) Through varied skilful methods, 

6) In ways that are suited to the disciple, and 

7) As a protection from the faults of both cyclic existence and Nirvana.

The above are a mere indication of the range and nature of the Buddha's activities. In fact, He is able to accomplish limitless activities in each and every moment. And these activities always continue, never faltering, for as long as cyclic existence continues. 

-- Ven. Khenpo Appey Rinpoche, The Qualities of Buddhahood: A Brief Sketch

c.2) As for the secret mantra teachings,

 [Causal Dharma of realization / stages]

In addition to these levels there is a twelfth, Pemachen [29] or padmini, a kaya that does not appear to bodhisattvas, but only to the great experience of omniscience, beyond one and many and always spontaneously present.

Some also say that in addition there is the thirteenth level of a vajra holder whose bliss pervades the limits of the all-pervading space of Dharmakaya free from all complexities.

Also some texts say that mahasukha is a fourteenth bhumi,

Samádhi is a fifteenth,

And wisdom, the level of the guru, is a sixteenth.

These and immeasurable others are taught. However they can all be related to sending out light rays everywhere and returning into the single essence.

The characteristics of the three kayas and five wisdoms appear with their individual divisions.

d) The paths

As for the previously taught paths

[Causal Dharma of realization / stages]

The [five] paths are accumulation, preparation, and seeing;
the path of meditation and that of no more learning.
By the two stages and such, the profoundest objects of mind
Will arise, the immaculate, radiant sun of holy Dharma.

The gate of entering for beginners is the path of accumulation.

The path of preparation involves the four aids of release,[30]

· 1.) Heat or warmth,

· 2.) "Peak experience" or spiritual exaltation

· 3.) Patience, steadfastness,

· 4.) Supreme worldly dharmas.

This level is practiced through devotion. It is the second path of ordinary beings.

The paths of seeing and meditation are the paths of the bodhisattva noble ones. All these together are the four paths of learning. That which is to be abandoned through seeing and meditation is accomplished with effort.

The final path is that of no more learning. This is the matchless umbrella, the single chief level. In those bhumis dharani and samádhi and such profound aspects of mind, and the dharmas that are the objects of wisdom are the three jewels. The path of no more learning is the Dharma. Associates are the Sangha. The teacher is the Buddha. These things are said for people of different powers of mind. Here the different but inseparable ultimate and non-ultimate three jewels are all united.

c) The particulars of the Sangha jewel

It is the support of association:

[Causal Sangha]

The external Sangha includes the beings of the four classes
And the Buddha-sons abiding on the various bhumis.

The dakinis and the vidyadhara masters of Vajrayâna
Are those who are maintained to be the inner Sangha.

The four classes, stream-enterer, once-returner, non-returner, and arhat of the Sangha of shravakas and Pratyekabuddhas and the bodhisattvas dwelling on the ten bhumis are the external Sangha.

The inner Sangha is the dakinis and spontaneous arisen beings arisen from mantra and karma or Buddha activity, and the world transcending assembly gathered under the vajra, ratna, Padma, karma, and Tathágata families, and the vidyadharas dwelling on the levels of Mahamudra, life-mastery, and self-existence. In this case there are four families of vidyadharas. These are the ripening, life-mastery, Mahamudra, and self- existing families.

As for the first, the ripening, practicing the developing and completion stages on the paths of accumulation and preparation, they have ordinary bodies, but establish their minds as the kayas of the deities. These until they have attained the supreme dharma, nirvana, in the meantime attain the Mahamudra. This is because they reject the body and ripen the mind as the mandala of the deity.

The Stages of Action says:

The yogin of one and many, when that level
That is to be taught is to be attained
One Approaches and accomplishes 66 months,
Until the vajra body has been attained.
By the condition of having but little power
Because of weak aspiration one will stay
Within the residual body arising from concepts.
But by insight one goes to Vajradhara.

If one attains the supreme Dharma, one is really connected to mastery of life. The same text says:

If one is not obstructed by conditions,
One will then be joined to the vajra body.

As for mastery of life, having reached the great, supreme Dharma, by attaining the kaya of the vajra body one is without birth and death. The path of seeing mind arises. The same text says:

The final and ultimate entering of seeing the meaning
Is accomplished by the siddhi of practicing vajra feasts.
Defiled bodily elements and their birthplaces are exhausted,
Becoming a vajra body in the family of life.
The dharmas of seeing, recited, consecrate nirvana,
The level of the Conqueror where body is not rejected.
Free from fear one perfects the miracle of life.

That body which is the support of supreme Dharma remains. The Secret Essence says:

Though births of humans, gods,
And Brahma indeed are taken,
One stays on that special level.

Emanations and Buddha qualities, are the phenomena of the first bhumi. A mudra-family-holder in the path of meditation from the second until the tenth bhumi, dwells on the ninth. There body appears as the phenomena of the mandala, and mind purified of defilements has wisdom without conceptualized characteristics. The Stages of Action says:

One's own mind becomes the Mahamudra.
The kaya that manifests by meditation.
Possessing all the major and the minor marks,
Both the ordinary and supreme,
The two enjoyments are the family of mudra.

The Two Enjoyments says:

One becomes a holder of the families
Of the jewel, vajra, wheel, lotus, and sword.

· In the second, third, fourth, and fifth bhumis, one is called a holder of the vajra family holder. This is because one destroys the defilements of one's own level by vajra-like realization.

· In the sixth one chiefly practices the prajña-paramita. By turning the wheel of dharma one becomes a holder of the wheel family.

· In the seventh one's arising like the wheel of Dharma is also skillful in means, and one is of the same family.

· In the eighth, attaining the empowerment of the precious wisdom of non-thought, one is a holder of the precious jewel family.

· In the ninth, without desire, by practice, and attainment one holds the lotus family.

· In the tenth, producing benefit for sentient beings through perfect Buddha activity, one is of the sword family.

Holding the self-existing family is attaining Buddhahood. The same text says:

By perfecting the powers of the former families,
As explained, defilements are purified.
The three prajña which are those of a Buddha,
Bring one to the self-existing family

Some masters have said that the Mahamudra goes from the first bhumi until the seventh. Self-existence is explained as the three pure bhumis the eighth to the tenth. It seems they did not get the idea. Why? While traveling from the level of a beginner up to the level of Buddhahood one is gathering these states of the four family holders.

d. The actual liturgy of [causal] refuge,

Ø 1) Emanating the fields

Ø 1) How to go to refuge

Ø 3) Emanation of light rays

1) Emanating the fields

Now from the actual presentation of the liturgy of going to refuge, as for the cause of its arising, (i.e. the three levels of motivation)

1. lesser ones fear the lower realms and desire the good qualities of the higher realms and so forth.

2. The shravakas and Pratyekabuddhas are also afraid of samsara, and produce the three kinds of faith. [31]

3. In the Mahayana, by compassion, one turns the wheel of dharma for others.

The Mahayanasutralankara says:

That is to be understood by means of compassion.

Moreover, after one has been told the virtues of refuge by the guru, one puts one's mind in order. Before representations of the three jewels one arranges offerings. In the space in front, the three jewels as explained above, just from having gathering the text and offerings, approach and remain. The Buddha and so forth are the objects of visualization. Visualize them in space:

[The actual liturgy of causal refuge]

Visualize these objects as being before you in space.
In particular Buddha and guru are said to be most important.

From the external viewpoint, the Buddha is most important, but internally the guru is most important.

2) How to go to [both] refuge:

[The actual liturgy of causal refuge]

Making the outer, mental, and secret offerings,
Say

"I and all sentient beings, joining our hands in devotion,
Take refuge until enlightened, for the benefit for others
In the Guru and the Buddha, the Dharma, and the Sangha."

Say this again and again, from the depths of your heart and bones.

· The external offerings are incense, flowers, and so forth.

· The inner offerings are amrita, camphor, and so forth.

· The secret offerings are rejoicing, equanimity, supreme enlightenment and so forth.

Offering these offerings, which fill the whole of space, to the guests who also fill the whole of space, say the following:

[The actual liturgy of causal refuge]

From this time until attaining the essence of enlightenment,
I, [say your name], for the sake of all sentient beings, go to the guru for refuge.
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.

Say this three times from the depths of your heart.

 [The actual liturgy of both refuge]

This is the refuge attained from symbols.
 

Afterwards resting in a state of complete non-conception,
entering into the unborn is the absolute refuge.
 

Attaining dharmata is the world-transcending refuge.

(i.e. dharmin, the realm of dharmas, and dharmata, their real nature)

3) Emanation of light rays

At other times, visualize that by one's having gone to refuge in this manner, these representations radiate light and so forth as follows:

[The actual liturgy of refuge]

Visualize that by radiation of joy and light
Obscurations of the three gates are purified,
And that because of that the siddhis have been attained.
By that the accumulation of merits has been perfected.
And, as the fruition, Rupakaya is manifest.

The Edifice of the three Jewels says:

By those beings who take the three-fold refuge
The accumulations will be completely perfected,
The level of Buddhahood will be accomplished.
The Dharma and Sangha will also be accomplished.

That completes the explanation of the incidental causal refuge.

2. The fruition refuge

There are five sections

· a. The explanation of the objects of refuge

· b. The manner of going to refuge

· c. The explanation of the essence

· d. The explanation of post-meditation

· e. What is to be learned about refuge

a) The explanation of the objects of refuge:

[Fruition refuge]

The ultimate refuge upon the fruition is Dharmakaya.
Essence of divinity, Buddha, dharma, and Sangha,
One's own luminous mind, free from all complexity.

(i.e. Of course this "Dharmakaya" is inseparable with the Rupakaya. And that is the "Svabhavikakaya".)

The vehicle of characteristics maintains that in the fruition refuge one attains for oneself the fruition of Buddhahood. The incidental objects of refuge are the Dharma and Sangha, and the ultimate one is the singularity of Buddha Dharmakaya.

 

As for the refuge that goes to the ultimate meaning,
That refuge is singularity, Buddhahood.

Dharmakaya is the ultimate object of the fruition refuge, because it is the ultimate three jewels. In the causal refuge Dharmakaya also comes into the continuities of others;

But in the fruition refuge,

The nature of one's own mind, free from all the extremes of complexity, exists as the nature of the three jewels, and one goes to refuge with that.

The Establishment of Wisdom says:

The Buddha is mind with no need of attaining purity.
Unchanging and undefiled, this is also the Dharma.
Its self-perfected qualities are the Sangha.
Since this is so, one's mind is excellent.

As to how one goes

b) The manner of going to refuge:

As for the taking refuge that makes this into the path,

[The actual liturgy of causal refuge]

[First:]

Before the visualized representations, one goes to [causal] refuge,

"Having visualized that I and all sentient beings have done this, doing this for as long as the words have power, with these relative visualizations we take the causal refuge."

c) The explanation of the essence:

[The actual liturgy of fruition refuge]

[Second:]

In accord with the cause, everything is one's mind.
In reality going and goer are non-dual,
This Such-ness is meditational equanimity.
If we grasp the mind and object as being two,
There will never be the ultimate realization.
The refuge of fruition has no aspiration.

Oneself and all sentient beings go to refuge with the phenomenal visualizations of the three jewels in space. Both also do so with their own minds, which in reality have not a particle of difference from their miraculous emanations. [Second:] Since the essence of all this is the space-like nature of mind that does not fall into partiality, rest in that simplicity.

The Middle Length Prajñápáramitá says:

Subhuti, Whoever does not conceive of even the Buddha,
also does not think of the Dharma and the Sangha.
This is going into the real essence.

The thought that the object, the three jewels, and the perceivers, oneself and others, are different does not correspond to the way things actually are, so we need not aspire to those natures.

d) The explanation of post-meditation:

[The actual liturgy of refuge - post meditation]

[Third:]

By that the accumulation of wisdom is perfected.
By that the state of Dharmakaya has been attained.

[Third:]
Whatever may appear in the post-meditation state
It should be regarded as being a dream or illusion.

This non-conceptual emptiness is the accumulation of wisdom, and therefore Dharmakaya is established.

The Sutra Teaching the Two Truths says:

Manjushri, by the accumulation of merit Rupakaya is attained.
By the accumulation of wisdom, absolute Dharmakaya is made to manifest.

All the dharmas of the phenomenal world of samsara and nirvana, appearing while they do not exist, should be regarded as being within a dream or illusion. As to how, the Vinaya says:

By the vast merit that rises up from this
May Buddhahood naturally rise within sentient beings.
May I liberate the host of beings
Not liberated by former victorious ones.

e. What is to be learned about refuge

Ø 1) The causal aspect

Ø 2) What is learned in the fruition

1) [What is to be learned about refuge:] The causal aspect,

There are four sections

· a) The instruction not to abandon the three jewels

· b) The instruction that refugees are worthy of homage and should not be deceived

· c) The limits to be guarded in respect to the three jewels

· d) The instruction to pay faithful homage to the guru and the three jewels

a) The instruction not to abandon the three jewels

Then regarding refuge:

[necessity of causal refuge]

Of these two different learning's, as for the causal aspect,

In order to enjoy our lives and worldly actions,
We should never abandon the guru and the three jewels.

(i.e. Not rejecting completely the conventional truths, dependent origination, causality, the raft. For the same reasons as we practice wholesome actions: because if we practice unwholesome actions we will get a rebirth in the lowers realms and lose the freedoms and opportunity of this precious human life. Even though these wholesome actions are also kama formation, they are in accord with the goal, liberation from all conditioning.)

(i.e. The refuge vows:

· 1. Not to go for refuge to teachers who contradict Buddha's view, or to samsaric gods

· 2. To regard any image of Buddha as an actual Buddha

· 3. Not to harm others

· 4. To regard any Dharma scripture as an actual Dharma Jewel

· 5. Not to allow our self to be influenced by people who reject Buddha's teaching

· 6. To regard anyone who wears the robes of an ordained person as an actual Sangha Jewel

· 7. To go for refuge to the Three Jewels again and again, remembering their good qualities and the differences between them

· 8. To offer the first portion of whatever we eat and drink to the Three Jewels, remembering their kindness

· 9. With compassion, always to encourage others to go for refuge

· 10. Remembering the benefits of going for refuge, to go for refuge at least three times during the day and three times during the night

· 11. To perform every action with complete trust in the Three Jewels

· 12. Never to forsake the Three Jewels even at the cost of our life, or as a joke.)

Why? Within this life these are hardly different from virtue. Refuge establishes all the virtues that are exalted and truly good. This is because it bridges the gap between degradation and excellence. Shantideva says:

For gaining lesser things, let us not leave the great.
We should chiefly think of others' benefit.

That is what it is like the Vinaya says:

For life, and power or even jokingly, the three jewels should never be abandoned.

b) The instruction that refugees are worthy of homage and should not be deceived:

[Necessity of respecting causal refuge vows - in relation to the guru]

Anyone who has gone for refuge with the guru,
Is worthy of respect, and we should never cheat them;
And let us abandon harsh slander of the holy ones.

The Gandavyuha Sutra says:

By depending on the spiritual friend one is worthy of respect and should not be deceived. Let us stop saying unpleasant things about the holy ones, and instead follow the holy Dharma.

c) The limits to be guarded in respect to the three jewels:

[Necessity of respecting causal refuge vows - in relation to the three gems]

Anyone who has gone for refuge to the Buddha,
Should never offer homage to any god seen as other.
Anyone who has gone for refuge to the dharma,
Should abandon doing harm to every sentient being.
Anyone who has gone for refuge to the Sangha,
Should abandon consorting with the infidels.

The Shri Mahanirvana Sutra says:

Whoever goes to refuge with the Buddha, [32]
Should never go to refuge with other gods.

Whoever goes to refuge with the Dharma
Should abandon attitudes of doing harm.

Whoever goes for refuge to the Sangha
Should not associate with infidels.

d) The instruction to pay faithful homage to the guru and the three jewels:

[Necessity of respecting causal refuge vows]

Even their pictures ought to be faithfully revered.
Recalling them day and night, we should always go for refuge.

Even pictures of the guru and the three jewels should never be treated with disrespect. Revere them in such a way that does not tread even on their shadows. This is because they are emanations of the goodness of the Buddha fields.

As is said:

During this time of the age of obscuring darkness
I have emanated the spiritual friend.

The White Lotus says:

Many bodily forms are emanated.
They benefit beings by their wholesome actions.

The "Ear-ring" [33] or Avatamsaka Sutra says:

In the last period of five hundred years
I will then exist in the form of letters.
To the mind with the thought that "I exist,"
At that time to that I will be respectful

 [Necessity of remembering the qualities as a basis for other qualities]

By being mindful continuously day and night, or six times, or three, or at least once,

Go to refuge;
and then these subsequent virtues will be established.

How?

Because when the virtues of the spiritual friend are told,
one learns to practice them.

Gathering the basis,
one relies on holy beings,
listens to the holy Dharma,
and practices with the Sangha.
This is taking refuge.

(i.e. This is the same as for wholesome actions. The more we do them the more good karma is build, and the more we do them. And since they are in accord with the goal, and since we know also remember constantly that they are also empty of inherent existence, then we practice both method and wisdom together.) 

Because the virtues of the three jewels are told, one emulates them. Behavior is the vinaya. Meditation is the sutras. The view is abhidharma. Practicing according to these is the refuge of practicing according to the path.

2) [What is to be learned about refuge:] the fruition aspect

There are two sections

· a) The main subject matter

· b) The cause of violation

a) The main subject matter:

[Necessity of respecting fruition refuge meaning]

What is to be learned in the aspect of fruition

Is to strive sincerely for equanimity.
One should not conceptualize either good nor evil,
Neither high or low, accepting or rejecting.
We should not rely upon complexities,
But rather train in the natural state of dharmata.
Let us course within the single mandala,
Where everything there is spontaneously perfected.

(i.e. dharmin, the realm of dharmas, and dharmata, their real nature)
(i.e. So taking refuge becomes an exercise in the real nature of everything, and in using both method and wisdom together. But be careful to not reject the causal object of refuge thinking that their emptiness means that they are not existent, not functional.
----
Not accepting completely the conventional truths, dependent origination, causality, the raft, as absolutes. And not accepting completely emptiness as an absolute either, and thus rejecting everything, the world. The Union of the Two Truths: dependent origination and emptiness.
The Middle Way: not accepting as absolute, not rejecting as meaningless, a-causal or non-functional.
The Middle Way: staying away from the two extremes of existence (realism) and non-existence (nihilism).
The Middle Way: no absolute, only adapted skillful means.
The Middle Way: using a raft, but knowing that it is just a raft.
The Middle Way: knowing that everything is empty of inherent existence because dependently arisen, merely imputed by the mind.
The Middle Way: inseparability of appearances and emptiness.)

The Middle Length Prajñápáramitá says:

One who desires to meditate on the Prajñápáramitá should learn the manner of not conceiving of any dharmas whatsoever or seeing things accordingly. What is that? This is high. This is low. This is to be rejected. This is to be accepted. This is the Buddha dharma. This is the Dharma pure of all external causation. One should not analyze in such a dualistic manner.

b) The cause of violation

Now there is the explanation of the bond to the ordinary objects of the refuge vow:

Check this and commentary

[Necessity of respecting fruition refuge meaning]