Difference between revisions of "Bodhichitta of Abandoning All Obscuration"

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[[dkon mchog gsum]] - Three Jewels. The Precious Buddha, the Precious Dharma and the Precious Sangha. In [[The Light of Wisdom]] (Shambhala Publ.), [[Jamgön Kongtrül]] explains: "The [[Buddha]] is the nature of the [[four kayas]] and [[five wisdoms]] endowed with the [[twofold purity]] and the perfection of the [[twofold welfare]]. The [[Dharma]] is what is expressed, the unconditioned truth of total purification comprised of cessation and path, and that which expresses, the two aspects of statement and realization appearing as the names, words and letters of the teachings. The [[Sangha]] consists of the actual Sangha, the sons of the victorious ones abiding on the noble [[bhumis]] who are endowed with the qualities of wisdom and liberation, and the resembling Sangha who are on the paths of accumulation and joining as well as the noble [[shravakas]] and [[pratyekabuddhas]]." [RY]
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[These several pages under the general heading of 'Bodhichitta' and it's various 'levels' and aspects will for the most part have a repeat of this same defining/explanatory entry. The reasoning is in hopes that perhaps the reader may see how these tie together through the explanation.] [RWB]
  
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[[sku dang ye shes]] - kayas and wisdoms. The [[four kayas]] and [[five wisdoms]] [RY]
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Regarding Bodhichitta, in the section of [[The Light of Wisdom]] titled ''The Essence of Generating Bodhichitta'' it offers this in regards to ''The Different Types'' [of bodhichitta]:
  
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[[sku bzhi]] - four kayas [RY]
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"There are four different types of stages, from the devoted engagement of ordinary people - through buddhahood.  [These 4 stages and] twenty-two types are taught using analogies in terms of their characteristics. Thus:
  
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[[sku bzhir thugs gsung sku dang ye shes kyi dbye ba bcu drug]] - the 16-fold classification of Body, Speech, Mind and Wisdom for each of the [[four kayas]] [RY]
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'''1''') The bodhichitta of devoted engagement for ordinary people on the paths of accumulation (one the [[accumulation of merit]], the other is nonconceptually transformative as the [[accumulation of wisdom]], [[tshogs gnyis]] ) and joining. '''2''') The bodhichitta of pure superior intention on the seven impure bhumis (1 through 7 of the [[ten bhumis]] which are reflective of the last three pure bhumis, 8 through 10). Then, '''3''') The bodhichitta of maturation on the three pure [[bhumis]]. and '''4''') The ''[[bodhichitta of abandoning all obscuration]]'' comes about as a profound aspiration in relinquishing any [[obscuration]]s ([[sgrib pa spang ba'i sems bskyed]]) to [[sangs rgyas kyi sa]]).
  
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'[[mngon par byang chub pa'i sku]] - abhisambodhikaya. The fifth of the five kayas of buddhahood, defined by Jamgön Kongtrül in his Treasury of Knowledge as 'manifold manifestation in accordance with the karma of those to be influenced, without departing from dharmakaya, that (appears) because the (other four kayas are) spontaneously complete within awareness wisdom.' [RY]
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The twenty-two analogies given in the ''Ornament of Realization'' (''Abhisamayalamkara'') are:<br>
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*These are like the earth, gold, the moon, and fire.
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*Like a treasure, a jewel mine, and the ocean,
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*Like a diamond, a mountain, medicine, and a teacher,
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*Like a wish-fulfilling jewel, the sun, and a song,
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*Like a king, a treasury, and a highway,
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*Like a carriage and a fountain,
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*Like a lute, a river, and a cloud--<br>
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Thus here we have twenty-two kinds.
  
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[[dpal kun tu bzang po'i go phang]] - level of Shri Samantabhadra [buddhahood, nyingma la depending on the rgyun mtha'i unobstructed path, by empowerment in the fruition of the 'dod chags chen po'i lam snang gsum 'pho ba'i bag chags phra ba sbyangs, as the union of no more learning, the 25 dharmas of fruition dbyer med self-existing nature, having the nature of the four kayas and five wisdoms] [IW]
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These twenty-two are examples for pursuing the aim and so forth through [[dharmakaya]].  As these are combined with the five paths: pursuance, intention, and superior intention ''are'' the path of accumulation; hence application is the path of joining; the paramita of [[generosity]] ''is'' the path of seeing; and [[discipline]], [[patience]], [[diligence]], [[concentration]], [[discriminating knowledge]], [[means]], [[strength]], [[aspiration]], and [[wisdom]] are the nine stages of the [[path of cultivation]]; [[superknowledges]], [the accumulations of] merit and wisdom (see above), the thirty-seven factors conducive to enlightenment ([[byang chub kyi chos sum bcu rtsa bdun]]), shamatha and vipashyana. recall and courageous eloquence--five altogether--comprise the special path of three pure [[bhumis]] together; and the banquet of [[Dharma]], the singular journeyed path (see [[singularity]]), and the possession of [[dharmakaya]] comprise the three aspects of preparation, main part, and conclusion of the stage of buddhahood. You should know this: all of these can be combined with three more aspects: analogy, helper, and quality; for instance, the helper is the subject, the bodhichitta concurrent with pursuing the aim of enlightenment.  The analogy is that this is like the earth, because it serves as basis for all virtuous qualities. [JOKYAB]
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'''('''[[bla ma sku bzhi'i gangs ri la]], <br>
 
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[[mos gus]] [[kyi]] [[nyi ma shar]] [[na]],<br>
 
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[[byin rlabs]] [[kyi]] [[chu rgyun]] [[mi]] [['bebs pa]]s,<br>
 
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[[sems]] [[mos gus]] [['di la]] [[nan tan]] [[mdzod]].  
 
  
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''Unless the sun of devotion shines'' <br>
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These are the two types defined according to their characteristics; aspiration, and application: the bodhichitta of aspiration is the [[four immeasurables]], and the bodhichitta of application is the six paramitas.  According to the system of [[Nagarjuna]], the bodhichitta of aspiration is to pledge the effect and the bodhichitta of application is to pledge the cause.  According to the system of [[Asanga]], the intention is the bodhichitta of aspiration, and engagement is the bodhichitta of application.  The bodhichitta of aspiration is the wish to attain buddhahood, like intenting to travel. The bodhichitta of application is to train in bodhichitta in and as all actions and experience, the means for attaining/revealing buddhahood, like traveling.
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''On the snow peak of the teacher's four kayas,''<br>
 
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''The stream of his blessings will never flow.''<br>
 
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''So earnestly arouse devotion in your mind!'' ''')''' [RY]
 
  
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[[dbang]] - 1) thob thang, power, force, might, control, potency, influence, authority; 2) (CH) gna' dus go gnas shig; 3) (aabhishinytsa) scatter, pour [having scattered obscurations cleanse the continuum, and into that clean vessel pour the power of wisdom, depending on the cho ga rnam par dag pa. skandhas, dhatus and ayatanas are the special seed of the fruition the four kayas by planting it one's continuum ripens]; 4) empowerment, initiation, abhisheka; 5) senses, faculty, sense [organ], mental faculty, ability, magnetizing, capacity (6) ruler, lord, king, sovereignty (7) [rite of] subjugation/ dominion (8) be subject to/ ruled/ governed by/ under the control of {rang dbang},-{gzhan dbang} [one of the {phrin las rnam bzhi: the four karmas] magnetizing [IW]
 
  
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[['bras bu'i chos]] - 1) fruition dharma; 2) dharmas of the fruition; 3) the dharma fruition; 4) the power of fruition; 5) empowerment of the fruition)/ [nirvana with remainders of the skandhas and with no remainder and also the four kayas and omniscience. the symbol abhisheka which makes unsurpassable enlightenment, the ultimate fruition of the great light rays empowerment, the empowerment of the fruition of supreme attainment]. [IW]
 
  
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[[smin grol]] - Ripening and liberation. Ripened and freed. Two vital parts of Vajrayana practice: the empowerments which ripen one's being with the capacity to realize the four kayas and the liberating oral instructions enabling one to actually apply the insight introduced through the empowerments [RY]
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[[Category: Key Terms]] [[Category: Mahayana]] [[Category: Sutra]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Dzogchen]]
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[[smin byed kyi dbang]] - Ripening empowerments. The Vajrayana empowerments which ripen one's being with the capacity to realize the four kayas [RY]
 
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[[zung 'jug sku bzhi]] - four kayas of union [RY]
 
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[[Category: Key Terms]] [[Category: Mahayana]] [[Category: Sutra]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Tantra]] [[Category: Dzogchen]]
 

Latest revision as of 03:11, 12 March 2006

[These several pages under the general heading of 'Bodhichitta' and it's various 'levels' and aspects will for the most part have a repeat of this same defining/explanatory entry. The reasoning is in hopes that perhaps the reader may see how these tie together through the explanation.] [RWB]

Regarding Bodhichitta, in the section of The Light of Wisdom titled The Essence of Generating Bodhichitta it offers this in regards to The Different Types [of bodhichitta]:

"There are four different types of stages, from the devoted engagement of ordinary people - through buddhahood. [These 4 stages and] twenty-two types are taught using analogies in terms of their characteristics. Thus:

1) The bodhichitta of devoted engagement for ordinary people on the paths of accumulation (one the accumulation of merit, the other is nonconceptually transformative as the accumulation of wisdom, tshogs gnyis ) and joining. 2) The bodhichitta of pure superior intention on the seven impure bhumis (1 through 7 of the ten bhumis which are reflective of the last three pure bhumis, 8 through 10). Then, 3) The bodhichitta of maturation on the three pure bhumis. and 4) The bodhichitta of abandoning all obscuration comes about as a profound aspiration in relinquishing any obscurations (sgrib pa spang ba'i sems bskyed) to sangs rgyas kyi sa).

The twenty-two analogies given in the Ornament of Realization (Abhisamayalamkara) are:

  • These are like the earth, gold, the moon, and fire.
  • Like a treasure, a jewel mine, and the ocean,
  • Like a diamond, a mountain, medicine, and a teacher,
  • Like a wish-fulfilling jewel, the sun, and a song,
  • Like a king, a treasury, and a highway,
  • Like a carriage and a fountain,
  • Like a lute, a river, and a cloud--

Thus here we have twenty-two kinds.

These twenty-two are examples for pursuing the aim and so forth through dharmakaya. As these are combined with the five paths: pursuance, intention, and superior intention are the path of accumulation; hence application is the path of joining; the paramita of generosity is the path of seeing; and discipline, patience, diligence, concentration, discriminating knowledge, means, strength, aspiration, and wisdom are the nine stages of the path of cultivation; superknowledges, [the accumulations of] merit and wisdom (see above), the thirty-seven factors conducive to enlightenment (byang chub kyi chos sum bcu rtsa bdun), shamatha and vipashyana. recall and courageous eloquence--five altogether--comprise the special path of three pure bhumis together; and the banquet of Dharma, the singular journeyed path (see singularity), and the possession of dharmakaya comprise the three aspects of preparation, main part, and conclusion of the stage of buddhahood. You should know this: all of these can be combined with three more aspects: analogy, helper, and quality; for instance, the helper is the subject, the bodhichitta concurrent with pursuing the aim of enlightenment. The analogy is that this is like the earth, because it serves as basis for all virtuous qualities. [JOKYAB]

These are the two types defined according to their characteristics; aspiration, and application: the bodhichitta of aspiration is the four immeasurables, and the bodhichitta of application is the six paramitas. According to the system of Nagarjuna, the bodhichitta of aspiration is to pledge the effect and the bodhichitta of application is to pledge the cause. According to the system of Asanga, the intention is the bodhichitta of aspiration, and engagement is the bodhichitta of application. The bodhichitta of aspiration is the wish to attain buddhahood, like intenting to travel. The bodhichitta of application is to train in bodhichitta in and as all actions and experience, the means for attaining/revealing buddhahood, like traveling.

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