365bet娱乐

The term 'tathata' literally means 'true state of things, true nature or Suchness'. While the term Tathagata means (as already explained) being in such a state or condition [of Suchness]. In Ratnagotravibhaga, though sentient beings and the Tathagata are called Suchness (tathata) with defilement and Suchness without defilement respectively but it is preached that they are not essentially different in the aspect of the Suchness. Being by nature inalterable, sublime, and perfectly pure, This Absolute is spoken of as having a resemblance with gold. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 1.148) That which represents the spiritual element is, notwithstanding, its contact with innumerable forms of defilement and the miseries, perfectly pure and radiant by nature. Therefore it cannot be spoken of as being alterable and and, for this very reason, since it is unchangeable like fine gold, it is called the Absolute, the true Essence. This (Absolute) exists without any difference even in all those living beings who are possessed of the factors for becoming definitely rooted in error. But when it attains the full purification from all the accidental defiling forces, is called "the Buddha". Therefore, with regard to the indivisible character of the Absolute, we have the comparison with gold which illustrates the fact that 'the Absolute Essence of the Buddha is the embryo (garbha) of the living beings' (tathagatas tathataisam garbhah sarvasattvanam).214 Jnanalokalamkara sutraj After this explanation, a quotation from follows "As the true Unique Essence has become perfectly pure [in him], he cognizes the perfectly pure essence of the living beings [identical with his own]."215 A similar thought is expressed in the following quotation found in Ratnagotravibhaga. It is a quotation taken by the 214 prakriter avikaritvat kalyanatvad visuddhitah/ hema mandala kaupamuyam tathatayam udahritam//148// yac cittam aparyanta klesa duhkha dharmanugatam api prakriti prabhasvarataya vikaranudahriter atah kalyana suvanavad ananyatha bhavarthena tathatety ucyate/ sa ca sarvesam api mithyatva niyata samtananam sattvanam prakriti nirvisistanam sarvagantuka mala visuddhim agatas tathagata iti samkhyam gacchati/ evam ekena suvarna dristantena tathatavyati bhedartham adhikritya tathagatas tathataisam garbhah sarva sattvanam iti paridipitam// E.H. Johnston (ed.), The Ratnagotravibhaga Mahayanottaratantrasastra, p.71, //.6-12. 215 citta prakriti visuddhy advaya dharmatam upadaya yathoktam bhagavata/ tatra manjusris tathagata atmopadana mula parijnatavi// E.H. Johnston (ed.), Ibid, p.71, 1.12-13. 134 -

author of "Ratnagotravibhaga, from Mahayanasutralamkara. It is as follows: The Absolute, though unique with all, is every time that it becomes purified, No other but Buddhahood; therefore All living beings are endowed with the embryo of the Buddha. (Mahayana-Sutralankara IX.37)216 In Ratnagotravibhaga, it is stated that Suchness with defilements and Suchness without defilements are based on unalterable nature of Suchness. Then, is immutability (avikaritva). the main characteristic of the Suchness? A clue to the answer can be found in Ratnagotravibhaga explanation on the "10 view points of Tathagatagarbha". There it is stated that in Prajnaparamita sutras and other sutras the Lord, in connection with the intuitive teachings has demonstrated to the Bodhisattvas the general character (samanya laksana) of the Absolute Essense of all elements. It is perfectly pure [by nature] (sarvadharma tathatavisuddhi), as contain the Germ of the Buddha. as all This [Absolute] is to be known as manifesting itself in three different ways: in the ordinary [worldly] beings who do not perceive the Truth, in the Saints who have an intuition of the latter, and in the Buddha who has attained the culminating point of the perfectly pure introspection of the Ultimate Reality. 217 Here, we observe that the germ of the Buddha whose essential characteristic is Purity and being omnipresent, that is presents in all beings and phenomena. It can also be stated that this Purity is unchangeable or immutable as it is always present in all beings, it is from this perspective that we can deduce that immutability is indeed the general character (samanyalaksana) of Suchness. 216 sarvesam avisistapi suddhim agata/ tathagatatvam tasmac ca tad-garbhah sarvadehina// E.H. Johnston (ed.), Ibid, p.71, /.16-17. 217 samastastrayanam pudgalanam prthagajanasyatattvadarsina aryasya tattvadarsino visuddhi nisthagatasya tathagatasya tridha bhinna pravrtirveditavya// E.H. Johnston (ed.), Ibid, p.30, 11.16-18. 135-

Therefore it can be concluded that the Tathagatagarbha and the Truth Body both are Suchness, only the former is with defilements while the latter is without defilements, i.e. their purity is essentially of the same nature. From this the Universal Nature of Tathagatagarbha can also be understood. Further the all-pervading aspect of Truth Body is also indicated here. This relationship between Tathagatagarbha as one with defilements and Truth Body as one without defilements is also discussed in Hevajra Tantra. [Hevajra Tantra] Bhagavan said: Truly All beings are buddhas, but this is obscured by accidental defilement. When this is removed, they are buddhas at once, of this there is no doubt. The goddesses said: It is as you have said, this is true and not false. (II.4.70-71)218 [Hevajra Tantra] Although the six sense organs, their six objects, the Aggregate of the Five Components of Phenomenal Awareness and the five elements are by their intrinsic nature pure, they are veiled by ignorance and afflictions. (1.9.2)219 The Self-nature of Tathagatagarbha is pure hence all sentient beings are pure. In other words, all sentient beings are actually enlightened existence, but being covered by defilements they appear to be impure. When it is purified the sentient beings are the very Buddha. In the light of the Suchness, all existence are equal without discrimination. In "Hevajra Tantra, it is said that all existences including 'the six lower states of existence' [that includes even the worms and so on in the dung] can be eternally blissful. This point must be understood as an expression of the totality of Consciousness (cittasamajalupi) and not as the Undifferentiated state of the Suchness. By the term Consciousness (citta) one means the Enlightened Consciousness (bodhicitta), while the term Totality (samaja) means to be of One taste (ekarasa). 218 bhagavan aha/ sattva buddha eva kim tu agantukamalavrtah tasyapakarsanat sattva buddha eva na samsayah//70/ devya ahuh/ evam etad bhagavan satyam na mrsa//71// (Hevajra Tantra (Commentary) , p.228) 219 sadindriyam pancaskandham sadayatanam pancabhutam/ svabhavena visuddham apy ajnanaklesair avrtam// (Hevajra Tantra (Commentary) , p.111) - - 136 路 M

[Hevajra Tantra] View all, whether low, middle, superior or anything else to be equal in light of the True Principle. Here 'low' refers to a subtle object. 'Superior refers to what has manifested. 'Middle' is that which is exclusive of these two. 'Anything else' refers to the six sense organs. (1.8.35-36)220 [Hevajra Tantra] There exists not one being who is unenlightened from the awakening to his own nature. By their very intrinsic nature the beings in hell, ghosts, animals, gods, titans, men and even worms and so on in the dung, are eternally blissful, for they do not merely experience the pleasure of the gods and the titans. (II.4.74-75)221 [Hevajra Tantra] Then explain the True Principle which is pure and is in essence the Knowledge. By the purification of the phenomenal there exists not even the slightest perceivable distinction. (1.10.30)222 [Hevajra Tantra] No recitation of mantra, no austerity, no fire-sacrifice, no retinue of the mandala and the mandala. All these are aspects of the totality of Consciousness. (1.10.41)223 In Hevajra Tantra, the Enlightened Consciousness (bodhicitta) is said to be identical with the Tathagatagarbha and it is to be defined in two ways. There is conventional bodhicitta which is the mundane and defiled mind that attains enlightenment after removing defilements and obscurations. The ultimate bodhicitta is innately enlightened mind. The conventional bodhicitta can be understood as Suchness with defilements and the ultimate bodhicitta can be understood as Suchness without defilements. In this sense Bodhicitta is called One tase of all phenomena or the Same taste (samarasa). "Ratnagotravibhaga, has referred to "Srimala sutra while preaching the 220 hinamadhyamotkrstany evanyani yani tani yani tani ca/ sarvany etani samaniti drastavyam tattvabhavanaih//35/ hinam suksmanadartham tu utkrstam bhavam ucyate/ madhyamam varjitam dvabhyam anyaniti sadindriyam//36// (Hevajra Tantra (Commentary) , p.99) 221 abuddho nasti sattvaikah sambodhat svasya svasya ca/ narakapretatiryan ca devasuramanusyakah//74/ amedhyakitakadyan tu nityam sukhinah svabhavatah/ na jananti yatah saukhyam devasapy asurasya ca//75// (Hevajra Tantra (Commentary) , p.230) 222 pascat tattvam samakhyatam visuddham jnanarupinam/ samsaravyavadanena nasti bhedo manag api// (Hevajra Tantra (Commentary) , p.132) 223 na mantrajapo na tapo na homo na mandaleyam na ca mandalan ca/ sa manrrajapah sa tapah sa homas/ tan mandaleyam tan mandalan ca/ samasatas cittasamajarupi// (Hevajra Tantra (Commentary) , p.137) - - 137 - -

concept of Same taste of all phenomena. O Lord, the intuition of the Nirvana is not attained by those who distinguish superior and inferior natures: it is attained by those for whom Wisdom is equal; it is attained by those for whom liberation is equal; it is attained by those for whom Pure Knowledge and vision are equal. Therefore the Nirvana-realm has a single taste (ekarasa). That is to say, the tastes of knowledge and liberation are identical. (" Srimalasutra. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] )224 In "Hevajra Tantra this concept of the Same taste (samarasa) has been used to express how the Innate is one and of the same nature. The Innate is the ultimate truth of all things. Innate and Suchness are synonyms that express the ultimate truth of emptiness. This emptiness is the true nature of all phenomena. It continues to exist, unaffected by the defilements and seeming metamorphosis of the phenomenal world. To realize this truth and to remove the defilements expeditiously it is necessary to have the consecration of Secret, Wisdom and the Fourth. By this process attains this Flavour of Essential Similarity (samarasa) as it is a necessary requirement for practicing the union of Emptiness and Compassion as per the Vajrayana path. A. [Hevajra Tantra] Whatever exists, whether fixed or moving, are all in truth Me. Everything that exists is of the same nature when conceived through the principle of the Flavour of Essential Similarity (samarasa). (1.8.37-38)225 B. [Hevajra Tantra] The consort has a beautiful face, wide eyes and is endowed with grace and youth. With the thumb and ring finger the Master must drop into the disciple's mouth. There, with that dropping, the Flavour of Essential Similarity should be activated within the view of the disciple. (II.3.14)226 224 na hi bhagavan hinapranitadharmanam nirvanadhigamah bhagavan nirvanadhigamah/ samajnananam samadharmanam samavimuktinam samavimuktijnanadarsananam bhagavan nirvanadhigamah/ tasmad bhagavan nirvanadhatur ekarasah samarasa ity ucyate/ yaduta vidyavimuktiraseneti// E.H. Johnston (ed.), Ibid, pp.59, 11.5-8. 225 sthiracalam yani tani sarvany etanity evaham/ sa mani tulya cestani samarasais tattvabhavanaih//37/ samam tulyam iti proktam tasya cakro rasah smrtah/ samarasam tv ekabhavam etenarthena bhanyate//38// (Hevajra Tantra (Commentary) , p.100) 226 caruvaktra visalaksi rupayauvanamandita/ jyesthanamikabhyan ca sisyavaktre nipatayet/ karitavyan ca tatraiva samarasam sisyagocaram// (Hevajra Tantra (Commentary) , p.185) - 138 -

C. [Hevajra Tantra] The consort is served until her sexual fluids flow. Then covering the face of the consort as well as that of the 'Means', drop the fluid which has arisen from the service into the mouth of the disciple. There, with that dropping the Flavour of Essential Similarity should be activated within the view of the disciple. (1.10.6)227 D. [commentary of 1.1.32] Canda is Wisdom and [the seed-syllable] am. Ali is Vajrasattva and [the seed-syllable] hum. Thus, Candali is composed of am and hum. When these two seed-syllables become one aggregate in the form of a drop (bindu) within the channel of the Vajra Gem situated in the navel, the Great Bliss-filled Fire of Passion blazes. This fire burns the Five Buddhas, who are the Aggregate of the Five Components of Phenomenal Awareness, Locana and the others, who are Earth and the other elements and aham, the ego. Then from the Centre of Great Bliss flows the Moon which is Bodhicitta, the Enlightened Consciousness. (Yogaratnamala)228 The example A explains the Innate truth from the point of view of Same Taste. Particularly the line 'Everything that exists is the very me and manifestation of me, hence having the same nature.' The extracts B and C are explaining the way a yogi and his consort are to practice to attain the state of the Same taste. The excerpt D explains how the Same taste state can be attained by the Candali practice. A process which razes the Self by transforming it to a bindu through breath control and mantra yoga. recommends the But, how can one attain the state of Same taste and thereby realize the same nature of all phenomena? "Hevajra Tantra following method of practice to attain the desired state. 228 [Hevajra Tantra] Suchness is known as the purification of all things that exist. Further, the purification of each one of the deities is individually explained. Although the six sense organs, their six objects, the Aggregate of the Five Components of - 227 tavad dhi sevyate mudra yavac chukravati bhavet/ mudrayas ca mukham baddhva upayasya mukham tatha/ sevaya tatra yad bhutam sisyavaktre nipatayet/ karitavyam ca tatraiva samarasam sisyagocaram// (Hevajra Tantra (Commentary) , p.121) candalityadi canda prajna AM-karah/ alir Vajra Vajra sattvo HUM-karah AM-kara-HUM-karau candali dvau ekarasibhuya bindurupena vajramanisikharasusire nabhau mahasukhamayaraganalena jvalita pancatathagatan pancaskandhan Locanadin prthavyadin dagdhe sati HAM sravate mahasukhacakrat sasi bodhicittam// (Hevajra Tantra (Study) part 2, p.110) 鈥� " tau 鈥� dahati - 139 -

Phenomenal Awareness and the five elements are by their intrinsic nature pure, they are veiled by ingnorance and afflictions. Only that purification which is essentially one of direct personal experience and no other method of purification liberates. From the pure nature of objects of experience arises this direct personal experience which is the highest bliss. For the yogi, form and whatever other objects of experience that manifest, are all pure in nature, for the world is pervaded by the Enlightened Nature. (1.9.1-4)229 To actualise suchness or Emptiness one must purify oneself of the defilements and the most efficient way to do so is through tantra. r Hevajra Tantra, advocates its own specific method of Deity Yoga to eradicate defilements and to realize the Innate or Suchness and thus attain the realized state of a Buddha. It is possible to realize Emptiness or suchness as the mind itself is of the nature of emptiness. Deity Yoga occurs when a yogi uses the same consciousness that can cognize the emptiness of the mind to appear as a deity, out of compassion to help others. By sincere practice of this method a yogi can attain the Buddha's body speech and mind, even in a single lifetime.