As I said a short while ago, there are numerous states within the different levels of dhyana and wisdom, or seeing prajna. I will again explain to you disciples in several steps the detailed states relating to seeing prajna and seeing one’s original nature. These states according to the several steps are as follows.”
PLAIN DHARMAKAYA:
“There is the state where for the first time suddenly delusive thoughts are removed, such that the prior thought is already gone, and the next thought has not yet arisen. After achieving such a state or after realizing such a state due to introspection on a certain matter, there are the following several steps. Pay attention. There is seeing. Some people see it. That means they illuminate their mind and see their original nature. Once they see it, if they recognize it, that is called having seen one’s original nature. However, seeing such nature is not the same as abiding in such nature. One has not entered and abided in such nature yet. One should enter and abide in original nature, seizing that enlightening illumination without leaving it or being attached to it. Only that can be called dhyana. It can be considered as dhyana only if one seizes that enlightening illumination.”
“Now, seeing original nature for the very first time is called the plain dharmakaya. With the plain dharmakaya, you certainly have not ended the cycle of birth and death. That is because your karmic forces produced over continual lifetimes and eons and your karmic hindrances that bind you will still cause you to experience muddledness and will still cause you to commit wrongdoings. It is even possible that within one or two years you will go from being a very devout person to being a mid-level person, and then devolve from being the mid-level. This all the more applies to those who have not seen the plain dharmakaya. You can imagine just how pitiful this state of an ordinary person is.”
PURE DHARMAKAYA:
“Seeing the plain dharmakaya is called awakening. To say that this awakening means total liberation is erroneous. Therefore, at this point you disciples must understand a principle. After we have seen the plain dharmakaya, we still must exert effort in a concrete way. We must totally cleanse ourselves of our karmic hindrances and karmic forces produced over continual lifetimes and eons. We must use the cultivation methods of the Buddha Dharma to enter the pure dharmakaya, to be able to take things on and let things go at any time. Take on right mindfulness Immediately take it on so that all of our thoughts are empty. We should also be able to immediately let go of things, let go of everything, and not be attached to anything. Yet, all that we do in this state is orderly. As soon as we let go, nothing remains in our mind. We must be able to take things on and let things go at any time. We must practice this skill. When we practice it to perfection, we enter the state of the pure dharmakaya.”
NIRVANA WITH RELIANCE:
“However, after entering the state of the pure dharmakaya, if your accomplishment is not high, if your supernormal powers and wisdom are not great, then you still fall short. That is because you still are at the level of nirvana with remaining reliance. You have not yet realized nirvana without remaining reliance. Why are you at the level of with remaining reliance? You still have a body of flesh as your shell and are still confined. This body of flesh that is your shell confines you. You still must eat, wear clothes, do things, work, and experience all kinds of limitations. Because you must rely upon this body to cultivate yourself and must rely upon this body to do all Buddhist matters, it is called “with remaining reliance.”
NIRVANA WITHOUT REMAINING RELIANCE:
“Then, at what time is it without remaining reliance? Our bodies of false forms arise, exist, decay, and vanish, are false combinations of the four great elements, and are unreal compositions of the six great elements. When the karmic conditions of the body naturally break up, when these karmic conditions naturally come to an end, the body naturally breaks down and dies. It is no longer there and has naturally perished. At this time, the Buddha-nature that remains is what is meant by nirvana without remaining reliance.”
“The freedom of the pure dharmakaya due to the absence of remaining reliance can only be attained in nirvana without remaining reliance. Having entered nirvana without remaining reliance, if one is unable to enter the path of the bright holy state , if one is unable to enter the state of the profound bright samadhi of the Tathagatas, and one is unable to abide in the state of unity of the dharmakaya and universe, then it still cannot be called great nirvana of no abiding.”
GREAT NIRVANA of NO ABIDING:
“Only by entering the great nirvana of no abiding is it possible to pursue the cultivation of and attain the Great and Perfect Mirror Wisdom, the Wisdom of Equality in Nature, the Wisdom of Accomplishing What Is Undertaken, the Wisdom of Marvelous Observation, and the Wisdom of the Essential Nature of the Dharma Realm. Only by entering the great nirvana of no abiding is it possible to realize the five wisdoms and the four bodies.”
“Therefore, what justification do we have to be conceited? We have a heart of humility. I am a humble one. You disciples are also humble ones. I want to tell you that you should cultivate yourself with a heart of humility. The World-Honored Shakyamuni Buddha was so magnificent, yet even He cultivated Himself with a heart of humility. You disciples should specially bear in mind that no matter how well you have learned cultivation, you must be modest and cautious, guarding against arrogance and rashness. I am not casually opposing the principle ‘Understand that karmic hindrances are originally empty. Those who have not yet understood this must first repay their karmic debts from previous lives.’ I am specifically telling you that there are many levels in this.”
Expounding the Absolute Truth through the Heart Sutra-Part One
by H.H. Dorje Chang Buddha III
NOTE: These quotes are taken from a preliminary translation of the “Part One: Expounding Dharma through the title of the Sutra” and are only offered for reference, since the translation has not been approved or authorized by His Holiness Dorje Chang Buddha III.
CLICK for another quote on “Analogy of Sunlight” from same source.
CLICK for another quote on “Attaining Liberation” from same source.
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