SAMPLES OF THE ORNAMENT FOR CLEAR REALIZATIONS
Sample #1: Geshe Jampa
Gyatso's commentary on verse 1.18ab of
Maitreya's Ornament for Clear Realizations
February 23, 1998
© Geshe Jampa Gyatso & FPMT Inc. 1998
Haribhadra's Commentary Clarifying
the Meaning says:
2B2C-1A2A-2A1B Root text
Mind generation: the desire for perfect complete
enlightenment
For the benefit of others [v. 1.18ab]
First Gyeltsab Je presents the definiendum, mind generation,
and then its definition: a special mind associated with the aspiration
seeking perfectly complete enlightenment in order to liberate all sentient
beings who are afflicted by suffering. Conventional mind generation
is composed of two aspirations/desires: (1) the aspiration to benefit
sentient beings and (2) the aspiration to attain enlightenment. The
first aspiration is a cause while the second is its companion.
There is a particular purpose for saying that the Mahayana mind generation
is an aspiration/desire. By saying “mind generation” one
should indirectly understand the aspiration for others’ purpose
and the aspiration to attain enlightenment. The aspiration for others
is the cause while the aspiration to attain enlightenment is its companion/helper.
Therefore, mind generation is called an aspiration. What is it seeking?
It is seeking peerless enlightenment. What for? It wishes to attain
that peerless enlightenment for others’ welfare. Although the
aspiration for one’s own welfare is explained first and then the
aspiration for others’ welfare, they are actually generated in
the opposite order: first one generates the aspiration for others’
welfare and then the mind of enlightenment. This is a rough commentary
on the root text ‘Mind generation: the desire for perfect complete
enlightenment for the benefit of others.’
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2A-2A1C Commentary
1 Meaning of the words
2 Dispelling objections
2B2C-1A2A-2A1C-1 Meaning of the words
The mind generation (thinking) “Having achieved
buddhahood for the benefit of others, I will endeavor in accordance
with the fortunes (of the three lineage bearers),” has the characteristics
of desiring perfect complete enlightenment for the benefit of others
and is of two types: wishing and the mere entity of practicing.
Gyeltsab simply says that in order to act for others’
welfare one first becomes a buddha and then endeavors in accordance
with the fortunes of the three classes of beings. Mind generation is
of two types: (1) the wishing mind generation which has the characteristic
of wishing to attain enlightenment for others’ welfare and (2)
the practical/engaging mind generation which engages.
Up to here we have gone through the interpretations of Haribhadra and
Gyeltsab. The wishing mind generation is simply a wish without any activity.
As long as mind generation is there but one does not engage, for example,
in the six perfections it remains a wishing mind generation. Only when
one begins to engage in the six perfections and so forth does it become
engaging mind generation.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2A-2A1C-2 Dispelling objections
A Objection
B Response
2B2C-1A2A-2A1C-2A Objection
An objection is set forth by someone which is then shown
to be incorrect.
Haribhadra's Commentary Clarifying the Meaning says:
If it were said: “Is not the very desire for perfect
complete enlightenment a mental factor of aspiration striving for
that virtuous quality, while mind generation is a primary mind having
a special appearing (object)? How can (that desire) be mind generation?”
The Mahayana conventional mind generation is a primary mind.
In regards to this someone says: “If it is a primary mind how
can it be the mental factor aspiration?” Gyeltsab states the question
a little differently: how can the aspiration seeking complete enlightenment
be mind generation if aspiration is a mental factor? There is pervasion
because the aspiration seeking enlightenment is an aspiration that is
a mental factor that individually determines its object. It is one of
the five determining/ascertaining mental factors and therefore belongs
to the compositional factors aggregate, while mind generation is a primary
mind belonging to the consciousness aggregate. Mind generation is a
primary mind to which two superior objects appear: (1) others’
welfare/purpose and (2) enlightenment.
Someone else says: “The mind generation is a primary mind, while
aspiration is a mental factor. So how can mind generation be called
‘aspiration’?” The main argument here is concerning
mind generation and the mental factor aspiration.
Sample #2: Geshe Jampa Gyatso's
commentary on verse 1.43 of
Maitreya's Ornament for Clear Realizations
May 25, 1998
© Geshe Jampa Gyatso & FPMT Inc. 1998
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2C-4B1 The extensive thought: achieving
of armor
A Making a connection
B Root text: explanation of that which is achieving of armor
C Commentary
2B2C-1A2C-4B1A Making a connection
From among these, through the mere entity of joyous effort,
the first, achieving of armor, is taught.
Gyeltsab says: “From among the achievings...”
(and leaves it at that). Here the connection that is being made is between
the general presentation of the achievings and the achieving of armor.
The definition of an achieving of armor is a yoga of a heroic mind sustained
by the extensive action of a thought desiring to practice the six perfections
by including all six perfections in each perfection.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2C-4B1B Root text: explanation of that
which is achieving of armor
By their combinations in six ways
(With) generosity and so forth individually,
That which is achieving of armor
Is explained like that by six sets of six. [v. 1.43]
The “six sets of six” means that when a bodhisattva
has the achieving of armor he practices all six perfections in each
perfection. For example, he practices the generosity of generosity,
the morality of generosity, the patience of generosity, the effort of
generosity, the concentration of generosity, and the wisdom of generosity
and so forth, for all six perfections for a total of thirty-six achievings
of armor.
Gyeltsab comments on the achieving of armor saying that it is explained
in six groups of six. The achieving of armor is suitable to be divided
into six because each of the six perfections includes all six perfections,
such as the generosity of generosity and so forth. In sutra it says:
“When a great bodhisattva practices the perfection of wisdom he
mentally pays attention to omniscient mind for which he practices generosity
and so forth. These activities are done perfectly and the roots of virtue
created are taken as a common object to be dedicated to peerless enlightenment.
Making such a dedication is the practice of generosity. This is the
armor of the perfection of generosity.” This passage presents
the three attributes of generosity:
(1) its entity: the intention to give,
(2) its companion: a non-conceptual exalted wisdom, and
(3) the merit from generosity is dedicated to the final goal, omniscient
mind.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2C-4B1C Commentary
1 Divisions
2 Summary
2B2C-1A2C-4B1C-1 Divisions
A Applying to generosity
B Applying in the same way to others
2B2C-1A2C-4B1C-1A Applying to generosity
2B2C-1A2C-4B1C-1B Applying in the same way to others
Both outlines ‘2B2C-1A2C-4B1C-1A Applying to generosity’
and ‘2B2C-1A2C-4B1C-1B Applying in the same way to others,’
seem to be contained in the following paragraph:
1) When making charity such as generosity of Dharma, 2)
abandon the mental attention of hearers and so forth, 3) patiently
accept unpleasant speech by all beings, 4) generate aspiration, and
5) (by) one-pointedness which is unmixed with other vehicles, 6) dedicate
for highest perfect complete enlightenment respectively, act by the
very armor which 1) does not refer to the objects to be given and
so forth, and similarly 2) safeguards ethics, 3) completes tolerance,
4) applies joyous effort, 5) achieves the concentrations, and 6) meditates
on wisdom.
The entity of generosity is the intention to give. The objects
to be given can be of many types: Dharma, protection against fear, and
material things. It is important to have the intention to give these
to others. The generosity of Dharma means to give teachings with a good
motivation and the intention to give Dharma. In brief, it means to explain
Dharma. The generosity of Dharma can also be practiced by reciting by
heart a text or prayer out loud while imagining that all sentient beings
listen to one’s words. The generosity of giving protection means
to protect others’ lives or to protect them from danger. It is
also called the generosity of giving freedom from fear. The generosity
of giving material things includes giving such objects as food, clothes,
bedding, and so forth. It is important that the object benefits the
recipient; if one gives an object that harms it is not generosity. Whatever
object is given it is important to have the sincere intention to give
and to understand that the donor, the recipient, and that given are
not truly existent. Having practiced generosity we should dedicate the
merit to the attainment of peerless complete enlightenment.
Morality in this context refers to the bodhisattva vows. When we have
these vows we should not think to practice generosity merely in order
to achieve our own liberation as do the hearers. Gyeltsab says that
one should not engage in these practices for one’s own welfare
alone; in other words, one should do them out of self-cherishing. Although
Gyeltsab only mentions the morality of keeping the bodhisattva vows,
the practice of morality includes all three types of morality:
(1) the morality of restraining from non-virtue
(2) the morality of collecting virtue
(3) the morality of working for the welfare of sentient beings
The practice of patience is to be patient, for example, when hearing
unpleasant words spoken by others. As it says in Haribhadra’s
text: “Patiently accept unpleasant speech by all beings.”
There are three types of patience:
(1) the patience of not retaliating against harm, this includes patiently
accepting the unpleasant speech of other beings
(2) the patience of voluntarily bearing difficulties regarding Dharma
which includes patience regarding the meaning of emptiness
(3) the patience of accepting suffering or hardships
In each case one must have a mind that is undisturbed and opposes anger.
Patience should be sustained by a wisdom realizing, for example, the
selflessness of phenomena. Mainly one should refrain from verbally or
physically harming others, therefore, when someone harms us we should
be patient. In this way, one should benefit others as much as one can.
These are the different aspects of practicing patience.
In regard to effort one should generate an aspiration for all Mahayana
Dharma and joyfully engage in its practice. There are various types
of effort such as armor-like effort, the effort of continuous application
(action), the effort of application (action) with respect, and the effort
of working for the benefit of sentient beings. In all cases, this effort
is characterized by joy in practicing virtue.
Gyeltsab says that one should develop concentration with which one can
dedicate all one’s merit single pointedly to the bodhisattva vehicle
for the attainment of complete enlightenment. In addition to these other
perfections, one also needs a wisdom that knows that the three spheres
are empty of true existence. One should not observe the three spheres
as truly existent; in this way one puts on the armor of the six perfections.
The wisdom realizing the emptiness of the three spheres is applicable
to all six perfections. For example, in the practice of generosity where
there is a donor, a recipient, and the action of giving, all these should
be seen as empty of true existence. Just as these three spheres are
seen to be like this, so too should one practice the remaining five
perfections. For example, when practicing morality one should include
the practice of all six perfections in it and practice it with the understanding
that the three spheres lack true existence.
Concentration is of different types:
(1) the concentration abiding happily in this life (seen phenomena)
(2) the concentration achieving higher excellent qualities
(3) the concentration of working for the welfare of sentient beings
The concentration abiding easily and happily in this life means that
someone with calm abiding knows that the body is a visible phenomena
of this life and through concentration abides easily and happily in
this life. The concentration achieving higher excellent qualities is
a concentration on the basis of which one can attain higher qualities.
The concentration of working for the welfare of sentient beings means
to remain undistracted while benefiting other sentient beings.
Wisdom is also of three types:
(1) the wisdom analyzing a conventionality
(2) the wisdom analyzing an ultimate
(3) the wisdom analyzing the welfare of sentient beings
A wisdom analyzing a conventionality is a wisdom with which one analyzes
an object that is a conventional truth. A wisdom analyzing an ultimate
is a wisdom that reflects on the selflessness of persons or the selflessness
of phenomena. A wisdom analyzing the welfare of sentient beings is a
wisdom that knows that there are numberless ways of helping sentient
beings.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-1A2C-4B1C-2 Summary
Thus, when the perfection of generosity and so forth,
combine with generosity and so forth individually, although by six
sets of six there are indeed thirty-six types, because of concordant
qualities, generosity and so forth, achieving of armor is of six types.
Gyeltsab says that if they are classified by way of their
isolates there are thirty-six achievings of armor which are the six
of generosity up to the six of wisdom. Each of these six includes a
set of six, therefore there are a total of thirty-six. However, one
can also say that there are the following six achievings of armor:
(1) the achieving of the armor of generosity
(2) the achieving of the armor of morality
(3) the achieving of the armor of patience
(4) the achieving of the armor of effort
(5) the achieving of the armor of concentration
(6) the achieving of the armor of wisdom
Here there are only six because in terms of being an armor for oneself
the six perfections included in the perfection of generosity have the
same features as generosity itself. Likewise, the six groups of six
belonging to morality have the same features as morality and so forth.
Sample #3: Geshe Jampa Gyatso's
commentary following from verses 4.4 & 4.5 of Maitreya's Ornament
for Clear Realizations
October 15, 1998
© Geshe Jampa Gyatso & FPMT Inc. 1998
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-2A1B-1A1B-3B1A-1 Close placements of mindfulness
With regard to the knower of all, there are four aspects
of the close placements of mindfulness of bodies, feelings, minds,
and phenomena thoroughly examining their specific and general characteristics
by which the path which conceptualizes things engages in the four
truths.
There are four close placements:
1. close placement of the body,
2. close placement of feelings;
3. close placement of mind, and
4. close placement of phenomena.
A close placement is defined as: an exalted knower included in either
of the two, mindfulness or wisdom, that meditates by way of examining
the specific and general characteristics of any of the four, the body,
feeling, mind, or phenomena.
Gyeltsab says that an exalted knower of all aspects includes three types
of exalted knowers of which the first is a knower of all. This has seven
groups, such as the path that thoroughly conceptualizes existents including
the body, mind, and so forth, which are the four types of close placements.
To examine the specific characteristics of these four means to thoroughly
investigate the fact that the body is impure, the feelings are suffering,
the mind is impermanent, and phenomena are selfless. To examine the
general characteristics means to thoroughly investigate [how the body,
for example, is] impermanent, suffering, empty (empty of being an object
of use of a self that is another object), selfless (empty of being an
object of use of a self that is its own entity), and empty of true existence.
To thoroughly investigate them with wisdom and to focus upon them again
and again with mindfulness is the close placement of mindfulness. There
is a reason to investigate them; it is to make one engage in meditation
on them having understood the four noble truths (Tibetan text page 332).
By closely placing one’s mindfulness on the body one will come
to understand true sufferings because through that close placement one
will understand that the body is the nature of pervasive compounded
suffering, whereby one will generate a wish to be free from it. By closely
placing one’s mindfulness on the feelings one will come to understand
true origins because after seeing that feeling induces craving one will
generate a wish to abandon craving. By closely placing one’s mindfulness
on the mind one will come to understand true cessations because one
will realize that the self and the mind that is apart from this self
have the nature of being generated and ceasing momentarily whereby without
fear of losing the continuity of the self one will generate the wish
to attain the cessation that is a separation. By closely placing one’s
mindfulness on phenomena one will come to understand true paths because
one will realize that all phenomena of the thoroughly afflicted class
are to be abandoned and all phenomena of the completely pure class are
to be practiced, whereby one will develop the wish to meditate on the
path.
The reason for observing the body first is that childish beings conceptualize
thinking, “This body is a functioning thing which is the abode
of a self,” “Feelings are objects of enjoyment of a self,”
“The mind is a functioning thing which is a self,” and “Phenomena
are the basis of a thoroughly afflicted self and a completely pure self.”
In order for the childish to turn away from these conceptualizations
they have to develop the wisdom realizing the specific characteristics
of the body, such as it being impure, and the wisdom realizing the general
characteristics of the body which is that it is impermanent, suffering,
empty, selfless, and empty of true existence. With mindfulness one meditates
single pointedly on these characteristics.
With respect to the body there are both specific characteristics and
general characteristics. Here Gyeltsab says that the specific characteristics
of the body refer to its impurity and so forth. In Shantideva’s
text Engaging in a Bodhisattva’s Deeds it says that the
body is a composite of 36 impure substances. There are three divisions
of the body: the body that is internal, the body that is external, and
the body that is both internal and external. The body that is internal
refers to the five sense faculties; the body that is external refers
to the five sensory objects, form and so forth, that are conjoined with
the five sense consciousnesses; and the body that is both refers to
the [gross] sense organs, the eyeballs, etc. Meditating by way of investigating
the specific characteristics of the body means to ask such questions
as: “Is my body contaminated or uncontaminated?” “Is
my body an element or a secondary element?” “Is my body
internal, external, or both?” “What result will there be
from my body?” To avoid the conception of purity one can meditate
on the body as having the aspect of rotting meat which is dark blue
in color, or that it is being eaten by maggots, or that it is an ugly
dark blue or dark red. When hearers and solitary realizers meditate
on this they closely place their mindfulness only on their own bodies
while bodhisattvas closely place their mindfulness on their own and
others’ bodies. By meditating on both their own and others’
bodies bodhisattvas come to experience the fact that the body is in
the nature of suffering. As a consequence they generate the wish to
separate from this body. Gyeltsab says that the purpose of meditating
on the close placements of the body is to realize that the body aggregate
is in the nature of suffering and thereby to generate the mind wishing
to be free from suffering. In brief, the close placement of mindfulness
on the body makes one understand true sufferings and then develop the
wish to be free from them. In this way one experiences the result of
meditating on the close placement of mindfulness on the specific characteristics
of the body.
Then one meditates on the general characteristics of the body, that
it is impermanent, suffering, empty, and selfless, and, in addition,
that it is empty of true existence. One does so thinking that the body
is impermanent because it changes momentarily, it is suffering because
it has the above mentioned sufferings, it is empty because it is empty
of being an object of use of a self that is another object, and it is
selfless because it is not to an object of use of a self that is its
own entity. One also meditates on the fact that the body is empty of
true existence. One meditates on these until one achieves the result
of having perfected this meditation. The meditation of closely placing
one’s mindfulness on the impermanence of the body can involve
asking why the body is impermanent and answering because one will separate
from it and thinking that one does not know when this will happen and
how.
The subject of the close placements is so important for meditation that
Lama Zopa Rinpoche included this fourth chapter of the Ornament in the
Basic Program. I asked Rinpoche why this chapter was chosen to be in
the Basic Program and Rinpoche replied that it was because it covers
so many important subjects of meditation, the four close placements,
the four perfect abandonments, the four legs of magical emanation, and
so forth.
Regarding the meditation on the close placements of the body there are
different ways of visualizing the body:
1) as dark blue
2) as black
3) in the first stage of rotting dark blue in color
4) as red
5) as being eaten by insects
6) as being fragmented into pieces
7) as being destroyed by insects
8) as a skeleton with intestines
9) as rigid as a corpse
Those who follow the bodhisattvas vehicle should meditate like this.
The motivation for this meditation is different in the two vehicles:
in the Hinayana it is to attain solitary peace, while in the Mahayana
it is to attain enlightenment for the sake of all sentient beings. One
can also meditate on the 36 impurities that compose the body. Gyeltsab
says that one should meditate using these various techniques in order
to generate the wish to become free from true sufferings.
Regarding the close placement of mindfulness on the feelings one also
meditates on the specific and general characteristics of feelings. The
specific characteristics of feelings include the different types of
feelings that one experiences: pleasant feeling which is contentment,
unpleasant feeling which is pain, and neutral feeling which is neither
contentment nor pain. There can also be feelings that are related to
matter or non-matter which are respectively feelings related to the
five sense objects and feelings those not related to them.
One can ask is a particular feeling a physical feeling or a mental feeling?
A physical feeling is one that is in the retinue of a sense consciousness,
while a mental feeling is one that is in the retinue of a mental consciousness.
One can also meditate on the results of feelings. We grasp at feelings
taking them as our principle object of use/enjoyment. Pleasant feelings
bring a certain result, as do unpleasant feelings and neutral feelings.
As a result of a pleasant feeling attachment arises; as a result of
an unpleasant feeling anger arises; as a result of a neutral feeling
ignorance arises. Feeling is said to be the basis of arguments for lay
people, meaning that in general people argue on the basis of their feelings
that this is mine, this is yours, and so forth. In [Abhidharmakosha]
it is said that feelings are the basis of argument for lay people, while
discriminations are the basis of argument for the ordained. The ordained
are said to argue over discrimination since they mainly argue about
particular views, for example, the view of the Vaibhashikas.
Feelings induce afflictions, attachment and so forth. It is said that
from feeling comes craving. From pleasant feeling comes craving for
an object, while from unpleasant feeling comes the craving to be separated
from an object. From these different types of craving come negative
actions (negative karma) which keep us in cyclic existence. Thinking
in this way, one will come to understand what true origins are and generate
the wish to be free them.
Having meditated upon these various types of feelings, one then meditates
on the five general characteristics of feelings:
(1) feelings are impermanent,
(2) feelings are suffering,
(3) feelings are empty of being a self that is another,
(4) feelings are without a self that is its own entity, and
(5) feelings are empty of true existence.
Feelings are suffering because even pleasant feelings naturally turn
into suffering.
With regard to the close placement of mindfulness on the mind one first
needs to understand what is mind. Mind is that which mainly cognizes
the entity of an object. On the other hand, mental factors mainly cognize
its attributes. In Abhidharmakosha mind is explained to be of twelve
or twenty types. The specific characteristics of mind include virtuous
mind, non-virtuous mind, unpredicted obscured mind, and unpredicted
unobscured mind. There are also mind with attachment, mind with hatred,
mind with ignorance, and mind without attachment, mind without anger,
and mind without ignorance. Here only the three principal afflictions
are mentioned but there are also mind without miserliness, mind without
pride, and so forth. This subject of the mind is rather difficult. Then
there is the mind of covetousness, the harmful mind, and the mind of
wrong view. Or, on the positive side, there is the mind of love, the
mind of compassion, the mind wishing to give, the mind of guarding morality,
the mind of effort, and so forth. Thus, mind has many specific characteristics.
A Nyingma lama called One with Six Realizations of the Great Seal gave
the following advice: “In general one should watch one’s
mind. When one finds oneself in a crowd one should watch one’s
mouth. When one finds oneself alone one should watch one’s hands.”
One should watch one’s hands in the sense of not using the hands
to steal. In a crowd one should watch one’s mouth because by not
being careful of what one says one may unintentionally hurt others.
In all situations one should watch one’s mind. One Kashmiri said:
“One should take care of one’s mind like one would take
care of an iron rod in the summer rain and a clay pot in the winter.”
When it rains a lot in the summer iron rusts and becomes useless, whereas
a clay pot in the winter freezes and breaks; likewise if one does not
control one’s mind it will be harmed. This Kashmiri also said:
“If one does guard one’s oblong-shaped tongue, one’s
round bald head will be harmed.” This too is meant to show that
one must guard one’s own mind.
Therefore we need to understand what the mind is in all its different
aspects. We should abandon negative minds and develop positive minds.
The mind is the principal creator of our problems, since all that we
experience comes from the mind.
(4) Regarding the close placement of mindfulness on phenomena we need
to understand what phenomena refers to in this context: all phenomena
excluding the body, feelings, and primary minds. Therefore, among the
51 mental factors one can place one’s on all of them excluding
feelings which are treated separately. The five paths of the three vehicles,
the ten grounds, etc. are included among the phenomena that are the
objects of this meditation. Also in relation to the five omnipresent
mental factors excluding feelings the remaining four are phenomena upon
which this close placements meditates. Thus, phenomena covers many objects.
Among the four omnipresent mental factors, one can meditate on the specific
characteristics of discrimination, intention, contact, and mental attention.
One can investigate the five determining, or object ascertaining, mental
factors, (1) aspiration, (2) belief, (3) mindfulness, (4) meditative
stabilization, and (5) wisdom, looking at what they are, their function,
their entity, and their divisions. Then one can do the same with the
eleven virtuous mental factors: (1) faith, (2) shame, (3) embarrassment,
(4) non-attachment, (5) non-hatred, (6) non-ignorance, (7) effort, (8)
pliancy, (9) conscientiousness, (10) naturally abiding equanimity, and
(11) non-harmfulness. One should examine whether one has these virtuous
mental factors and then examine their specific characteristics. For
example, faith is a clear mind that opposes non-faith; one should look
at the different types of faith. Then one can examine the six root afflictions:
(1) attachment, (2) hatred, (3) ignorance, (4) pride, (5) doubt, and
(6) afflicted view. Then one can examine the 20 secondary afflictions
followed by the four changeable mental factors. One should look at the
specific characteristics of these before going on to meditate on their
general characteristics. When meditating on their general characteristics
one looks at how each one of these mental factors is impermanent, suffering,
empty, selfless, and empty of true existence. However, these general
characteristics do not necessarily apply to each one, for example, faith
does not have the general characteristic of suffering.
Then one can meditate on the specific characteristics of the higher
training in morality, the higher training in concentration, and the
higher training in wisdom followed by meditating on their general characteristics.
As was said before phenomena includes both phenomena of the thoroughly
afflicted class and phenomena of the completely purified class.
I personally have some doubt about the close placement of mindfulness
on the mind and the close placement of mindfulness on phenomena regarding
what is taught about their connection with the truths. It is said that
by the close placement of mindfulness on the mind one comes to understand
true cessations and by the close placement of mindfulness on phenomena
one comes to understand true paths. I think it should be the opposite:
that by close placement of mindfulness on the mind one comes to understand
true paths and by close placements of mindfulness on phenomena one comes
to understand true cessations. Perhaps I am wrong but this is what I
think. Gyeltsab does not comment on this very much while Jetsun Chogyi
Gyeltsen’s commentary is more extensive. However, Gyeltsab says
that the way in which the four noble truths is related to the four close
placements is as follows. By closely placing one’s mindfulness
on the body one will come to understand true sufferings and generate
the wish to become free from them. By closely placing one’s mindfulness
on the feelings one will come to understand true origins because feelings
produce craving, whereby one will generate the wish to become free from
craving. By placing the mindfulness on the mind one will come to understand
true cessations because by understanding the reality/nature of the mind
one will not be afraid to lose the self, whereby one will generate the
wish to attain true cessations. By placing the mindfulness on phenomena
one will come to understand all phenomena belonging to the thoroughly
afflicted class and the completely purified class and will generate
the wish to become liberated through true paths.
Sample #4: Geshe Jampa Gyatso's
commentary on verse 8.33 of
Maitreya's Ornament for Clear Realizations
April 29, 1999
© Geshe Jampa Gyatso & FPMT Inc. 1999
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-3B1B-4 Supreme emanation body (nirmanakaya)
A Making a connection
B Root text
C Commentary
2B2C-3B1B-4A Making a connection
Thus having shown three bodies, the fourth, the emanation
body, common with all childish beings:
Gyeltsab (Tibetan text page 520) merely quotes Haribhadra
saying "Thus."
Up to now, the three bodies have been explained - the nature body, wisdom
truth body, complete enjoyment body. Now the emanation body will be
explained. In the brief presentation, the wisdom truth body was mentioned
as the fourth; this was in order to present it together with the enlightened
activities. Here in the extensive explanation, the wisdom truth body
is explained before and the emanation body later. The reason for the
difference of this order is that in the brief presentation, the wisdom
truth body is explained as fourth because immediately afterward, the
enlightened activities are explained.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-3B1B-4B Root text
Through which, the body which enacts simultaneously
The various benefits for migrators
As long as becoming exists,
Is the uninterrupted emanation body of the Sage. [v. 8.33]
Gyeltsab (Tibetan text page 520) sets out a syllogism: the
body that is not together with the five certainties which uninterruptedly
performs the enlightened activity through the form body such as that
of Shakyamuni's form body (subject) is the emanation body because it
is a body that enacts simultaneously the various benefits of high status
and definite goodness by directly appearing to pure and impure migrators
as long as becoming exists.
In other words, the body of Shakyamuni Buddha directly appears to both
sentient beings with pure and impure karma, whereby he benefits them
by enabling them to attain high status and definite goodness. The Buddha
manifests in many ways, even as a pond or a bridge if necessary.
In sutra it says: "Subhuti, moreover, someone who trains in the
mother having realized those dharmas will whereby attain unsurpassable
complete enlightenment and then enact the welfare of all sentient beings
by diverse emanations of a perfectly complete buddha at all times in
all the immeasurable mundane realms of the ten directions. A great bodhisattva
should train in the mother like that."
A buddha bhagavan's ability to enact the welfare of sentient beings
is inconceivable and so vast. This subject will be discussed later on.
Haribhadra's Commentary Clarifying the Meaning says:
2B2C-3B1B-4AC Commentary
Through that form of Shakyamuni and so forth, the body
which enacts impartially the desired aims of sentient beings in all
mundane realms as long as cyclic existence exists, through mere continuity,
is the uninterrupted emanation body of the Bhagavan Buddha.
The emanation body is one that does not possess the five
certainties.
Gyeltsab (Tibetan text page 521) sets out a syllogism: The body, which
directly appears in a form such as that of Shakyamuni Buddha and enacts
impartially the desired aims of pure and impure sentient beings, is
the emanation body of a buddha bhagavan because it is a final form body
that does not possess the five certainties. Such an emanation body performs
the enlightened activities uninterruptedly because as long as cyclic
existence exists, it performs enlightened activities in all mundane
realms through mere continuity.
In short, any buddha, such as Shakyamuni Buddha, continuously performs
enlightened activities as long as cyclic existence lasts without partiality.
One can ask: how is it possible for a buddha to perform enlightened
activities continuously, and where are these activities now? In order
to answer these questions the next outline "Deeds and exalted activity"
follows.
Shakyamuni Buddha is said to have been a supreme emanation body. There
are three types of the emanation body: emanation body through birth,
artisan emanation body, and supreme emanation body. The emanation body
through birth is, for example, the rebirth of the son-of-the-god Dampa
Tog Karpo, in Tushita. He was like the representative of a buddha, while
Maitreya is presently the emanation body through birth. A supreme emanation
body is, for example, Shakyamuni Buddha who was born as a prince to
Queen Maya, lived in the palace, married Yashodara, took ordination,
achieved enlightenment, and so forth. An artisan emanation body is,
for example, the emanation of Shakyamuni Buddha as a musician who played
a violin in order to tame the king of the gandharvas.
The last words of Buddha were: "If such-and-such is not according
to the inadmissible but is concordant to the right, one should practice
it. If it is concordant with the right and not accordant to the unruly,
one should practice it. If one does so, one will not have any regrets."
We should examine these words, come to an understanding of them, and
put them into practice. It means that virtuous practices which are concordant
with enlightenment should be practices, while those activities that
are not concordant with enlightenment should not be practiced. If one
does that which is neither virtuous nor non-virtuous, there will not
be any regret.
