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Sambhogakaya There are many realms of advanced beings like the Bodhisattvas. These Bodhisattvas have already attained certain bhumis, or levels of achievement. There are many small and medium bhumis that come before the final bhumi, which is complete enlightenment. Bodhisattvas who have attained these bhumis are in very pure realms, unlike our impure human realm, or the impure realm of insects. The realms of Bodhisattvas are very, very pure. The reason is because their minds are like a clear mirror, and so the reflections from these pure minds are also clear. However, these Bodhisattvas still need guides to help them reach the full enlightenment. To help these pure beings, the Buddhas emanations manifest in these pure forms, pure like Buddha Vajradhara. This form of very pure emanation is called Sambhogakaya. Again, Sambhogakaya also comes from the wishes made by the Buddhas. Nirmanakayas and Sambhogakayas appear according to the qualities of the sentient beings. They are inseparable from a Buddha s Dharmakaya, a Bud- dha s wisdom, or a Buddha s complete enlightenment. Wisdom The three kayas can also be described in terms of the two aspects of Buddha wisdom: vast wisdom and profound wisdom. Dharmakaya is profound wisdom because it is wisdom that realizes itself, so nobody can judge it. Vast wisdom is Nirmanakaya and Sambhogakaya, which are emanated. Whether you refer to enlightenment as the two wisdoms, or the three kayas, the meaning is the same as described. Without profound wisdom, one cannot have vast wisdom. Profound wisdom is the wisdom that you can achieve. However, there is no separate way to achieve vast wisdom, because it is part of profound wisdom. Profound wisdom means a WWW.BODHIPATH.DK 38 mind totally free from all veils of obscurations, at all three levels: gross, me- dium and subtle. In the absence of obscuration, the mind changes into pro- found wisdom, and that includes the vast wisdom. If I have profound wisdom, I will no longer have dualistic concepts. I will see your illusions as your dreams. I will recognize that all of you here, are sleeping and dreaming. As well, my profound wisdom can understand all your dreams, which are different individually, yet the same in one nature. It is because a Buddha knows all the illusions of sentient beings that he can accordingly, manifest the emanations, which is vast wisdom, to help them. Profound wis- dom is the quality of a Buddha. And Buddha also means profound wisdom. They are synonymous. Refuge of the Triple Gem To take refuge in the Buddha means by knowing the Buddha s qualities, you take refuge in the Buddha in order to be liberated from samsara. The Bud- dha is the ultimate refuge. We also take refuge in the Dharma and the Sangha. The Dharma is the path to enlightenment, which is called the truth of the path. It encompasses all the remedies that can eliminate all the obscurations of mind. The taking of remedies is the path to enlightenment. The Dharma ex- plains what the obscurations are so you don t take refuge in your obscurations. Rather, you take the remedies prescribed by the Dharma to eliminate them. The Dharma is the teachings of Buddha Shakyamuni. He taught the Dharma to his disciples. Since then, it has been transmitted through generations in an unbroken lineage, as it still exists in the world today. Other than through words, the Dharma can also be transmitted through gestures and by examples. By implementing the methods of the Dharma, you will achieve the results. The methods are the steps that allow you to progress step by step, towards what is called the truth of cessation. The truth of cessation does not consist of words. It is rather an experience of mind, which is developed by means of the Dharma. If you apply the methods successfully, then the result, which is the truth of cessation, will develop. What you will achieve is beyond words. The final truth of cessation is the Buddha. Everything leading up to, and including the final truth of cessation, is the Dharma. Therefore to take refuge in the Dharma means that until you are fully enlightened, you depend on the path of Dharma to get you there. The refuge in the Sangha is a temporary one. In the beginning, you rely on a qualified teacher who represents the Buddha, and who introduces the Dharma to you. There are two kinds of Sangha. There is the genuine Sangha, the com- munity of realized beings who are already on the advanced level of the Dharma path; they could be Bodhisattvas, or the Theravadin Arhats. The other is considered a semi-Sangha. It consists of those who have renounced the worldly life. They could be Bodhisattvas or Arhats, who are striving for libera- tion by listening, reflecting and practising meditation. You also can take ref- uge in them, temporarily, because they are qualified guides of the Dharma. In the Theravada, the members of the genuine Sangha are on the path of uni- fication, and the path of seeing. Within these two paths, the levels can be again subdivided into three or four: small, medium, and advanced, for in- WWW.BODHIPATH.DK 39 stance. In the Mahayana, the genuine Sangha consists only of Bodhisattvas who are already on the advanced path, and they can be in any form. In the Theravada, however, the genuine Sangha is always in human or heavenly form. What are some necessary conditions of a Sangha member either in a human form or a heavenly form? A human is defined as an individual who has the capacity to communicate and to understand. In addition, a human Sangha member possesses clear faculties capable of understanding and explaining in words the profound sub- jects of the Dharma. Furthermore, he is not strongly controlled by bad karma. The Sangha member in a heavenly form, is similarly capable, moreover, he is of much better quality than the human form. These two are then the useful forms of lives to achieve enlightenment. The Sangha of the Shravakayana, or the Theravada, are always humans or heavenly beings. The Sangha of Bodhisattvas, on the other hand, can be any life form even as tiny ants, or butterflies. For the accumulation of merit, when you take refuge in the Sangha of Bodhi- sattvas, you can even supplicate those Bodhisattvas who are appearing as dolphins, for example. However, for the purpose of liberation, you take refuge in the Bodhi- sattvas in human form because communication between you is possible. The Buddha is the ultimate refuge whereas your refuge in the Dharma and Sangha are temporary. I have now explained the qualities of the Buddha, Dharma and Sangha. With this knowledge of their qualities coupled with your genuine de- votion towards the Buddha, Dharma, and Sangha, you now take the Refuge vow. ****** I will say the words three times and you will repeat after me. You should think: "I, (name), will now take refuge in the Buddha, Dharma, and Sangha until I attain full enlightenment." This is the commitment you will be making presently. At the end of saying it three times, I will snap my fingers at which time, you will
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