Difference between revisions of "Caste"

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*Caste — [[rigs]], the traditional class-distinction of Indian society associated with different psychological types and the kind of work or social function deemed appropriate to them. In the course of time, the caste system became extremely complex. Buddhist texts refer only to the original fourfold system and repudiate it in the sense of rejecting the idea, still current in Indian society, that such distinctions are immutably dictated by the circumstances of birth. These four classes are the royal or [[ruling class]] ([[kshatriya]], [[rgyal rigs]]), the [[priestly class]] ([[brahmin]], [[bram bze rigs]]), the [[merchant class]] ([[vaishya]], [[rje'u rigs]]) and the [[menial class]] ([[shudra]], [[dmangs rigs]]). [AJP] from The Great Image ISBN 1-59030-069-6
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Buddha Body of [Actual] Reality ([[chos sku]])
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*The buddha-body of reality ([[dharmakāya]]) is the essence of the enlightened mind, which is uncreated ([[skye med]]), free from the limits of conceptual elaboration ([[spros pa'i mtha' bral]]), empty of inherent existence ([[rang bzhin gyis stong pa]]), inwardly radiant, beyond duality and spacious like the sky. It is said to be present as an uncultivated seed in unenlightened beings, and fully developed or nurtured when buddhahood is attained, thereby giving rise to all the other modes of buddha-body. In certain texts, the buddha-body of reality is described as a coalescence of pure appearance and emptiness. As emptiness it is non-dualistic, pure and free of all levels of conceptuality and can only be directly experienced; and as pure appearance it is the underlying pristine nature of mind, a non-dualistic and subtle inner radiance. In the literature of the rNying-ma school, in particular, the buddha-body of reality has three aspects: the natural purity of mind, which is known as Samantabhadra, the natural purity of phenomena, which is known as Samantabhadrī, and the coalescence of these two which is known as Kun-bzang yab-yum. The intermediate state of the time of death ([['chi kha'i bar do]]) is considered to be an optimum time for the realisation of the buddha-body of reality. [[GD]] (from the Glossary to [[Tibetan Elemental Divination Paintings]])
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[[Category:  Key Terms]]
 

Revision as of 10:04, 2 October 2006

Buddha Body of [Actual] Reality (chos sku)

  • The buddha-body of reality (dharmakāya) is the essence of the enlightened mind, which is uncreated (skye med), free from the limits of conceptual elaboration (spros pa'i mtha' bral), empty of inherent existence (rang bzhin gyis stong pa), inwardly radiant, beyond duality and spacious like the sky. It is said to be present as an uncultivated seed in unenlightened beings, and fully developed or nurtured when buddhahood is attained, thereby giving rise to all the other modes of buddha-body. In certain texts, the buddha-body of reality is described as a coalescence of pure appearance and emptiness. As emptiness it is non-dualistic, pure and free of all levels of conceptuality and can only be directly experienced; and as pure appearance it is the underlying pristine nature of mind, a non-dualistic and subtle inner radiance. In the literature of the rNying-ma school, in particular, the buddha-body of reality has three aspects: the natural purity of mind, which is known as Samantabhadra, the natural purity of phenomena, which is known as Samantabhadrī, and the coalescence of these two which is known as Kun-bzang yab-yum. The intermediate state of the time of death ('chi kha'i bar do) is considered to be an optimum time for the realisation of the buddha-body of reality. GD (from the Glossary to Tibetan Elemental Divination Paintings)
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