Joined: Tue Nov 16, 2010 12:58 pm
As I pointed out, if insight into the nature of the mind was sufficient for full buddhahood, then first stage bodhisattvas would be buddhas. But they are not.
This is just another lame gradualist argument.
And this is just another petulant complaint lacking substance and reasoning.
In the instant that you realize your own mind,
all good qualities without exception,
are simultaneously completed without having to accomplish them.
When one is endowed with the meaning of emptiness, there is not a single thing which in not included in this path. It includes going for refuge because the Naga King Anavatapta-Requested Sutra says:
A bodhisattva knows all phenomena to be without self, without sentient beings, without life, without person. Like the Tathagata, the perfect non-seeing—not being form, not being characterized, not being phenomena—is going to the Buddha for refuge with an unconfused mind.
That which is the phenomena-as-such of the Tathagata is the all-pervading Dharma sphere. That which is the all-pervading Dharma sphere is said to pervade all phenomena. Thus, it is seeing the all-pervading Dharma sphere. To see that is going to the Dharma for refuge with an unconfused mind.
One who meditates upon the uncompounded all-pervading Dharma sphere and depends upon the uncompounded vehicle of the Hearers and is not concerned with the duality of compound and uncompound goes to the Sangha for refuge with an unconfused mind.
Cultivation of bodhicitta is also included. The Great Development of the Enlightened Mind Sutra says:
Kashyapa, all phenomena are like space, without characteristics, are completely pure clear light from the beginning. This is what is said to be the cultivation of bodhicitta.
Visualization of the deity and the recitation of mantras are also said to be complete when this [the realization of emptiness] exists. The Hevajra Tantra says:
There is neither meditation nor meditator
The deity does not exist and the mantras also have no existence
In the nature free from all elaboration,
Dwell perfectly all the deities and their mantras—Vairocana,
Aksobhya, Amoghasiddhi, Ratnasambhava, Amitabha, Vajrasattva.
The Glorious Great Buddhas' Union with Perfected Dakinis Uttaratantra says:
Realization will not arise from cast images and so forth. However, if one makes energetic effort in bodhicitta, from that the yogin will become the deity.
The Great Secret Yogatantra Diamond Summit says:
The characteristic of all mantras is the mind of all Buddhas because it is the method of accomplishing the essence of phenomena. The characteristic of mantras is explained as being properly endowed with the all-pervading Dharma sphere.
Performing fire-offering rituals is also included in this. The King of Secret Nectar Tantra says:
Why is it the fire-offering ritual? It is the fire-offering ritual because it burns conceptual thought and grants ultimate attainment. Burning wood and so forth is not the real fire-offering ritual.
Even the path—the six perfections—is complete in this. The Vajra Meditative Absorption Sutra says:
When one has not moved from emptiness, the six perfections are included.
The Brahma Visesaanti-Requested Sutra says:
Not to think is generosity. Not to dwell within differentiation is moral ethics. Not to distinguish is patience. Freedom from acceptance and rejection is perseverance. Nonattachment is meditative concentration. Nonconceptual thought is wisdom awareness.
The Essence of the Earth Sutra says:
The wise one who meditates upon the emptiness of phenomena neither abides in, nor is supported by, all the world. Not abiding in all existence, the perfectly virtuous moral ethics are well-guarded.
The same sutra says:
All phenomena are of one taste since emptiness is without characteristics. The mind neither abides in nor is attached to anything at all. This patience will be greatly beneficial. The wise one, having begun to act with perseverance, casts all attachments to a distance. His mind neither abides in nor is attached to anything at all. This is called the perfectly meritorious field. For the benefit and happiness of all sentient beings, meditative stabilization is practiced and the heavy burden put down. Completely removing all afflictions is the characteristic of the perfectly wise one.
Doing prostrations is also included in this. The Precious Sky Sutra says:
Just like water poured into water, like butter stirred into butter, perfectly seeing this self-aware primordial wisdom by oneself constitutes prostrations.
It is also offering if one has this. The Meeting of Father and Son Sutra says:
One who relies upon the emptiness of phenomena and aspires to the field of Buddha is offering to the Teacher. This is unsurpassed offering.
The King of Secret Nectar Tantra says:
The offering of the ultimate meaning pleases the Buddha. He is not delighted with offerings of incense and so forth. Softening one's mind is the great offering which delights Buddha.
Again, if one is endowed with this, it is also the very purification of evil deeds. The Completely Pure Karma Sutra says:
One who desires confession should sit straight and look at the perfect meaning. Properly looking at perfection is the supreme regret and awakening.
The guarding of moral ethics and samaya is also included in this meaning. The Son of the Gods, Susthitamati-Requested Sutra says:
The one who does not have the arrogance of having vows or not has the moral ethics of nirvana. This is completely pure moral ethics.
And from the Ten Wheels Sutra:
Although one remains at home and does not cut either their hair or beard, does not even wear Dharma-robes, and has not even received precepts of moral ethics, such a one—by being endowed with the sublime truth of phenomena—should be known as the ultimate bhikshu.
Listening, reflecting, and meditating are also encompassed in this meaning. The Completely Non-Abiding Tantra says:
If one has eaten the food of uncontrived nature, one will satisfy all the tenets without exception. Childish beings, not having realized this, depend upon terms and words. Everything is a characteristic of one's mind.
Saraha also says:
This is reading, this is comprehending, this is meditating, this is also learning commentaries by heart. There does not exist any view which could indicate this.
Torma cakes and daily Dharma rituals are also included in this meaning. The King of Secret Nectar Tantra says:
Offerings, torma and so forth, all the various activities—by discovering the thatness of the mind, everything is definitely included here.
In that case, if all these are included in meditating on only the essence or the mind-as-such, why do there appear teachings on so many graduated methods? It is for the purpose of leading all those sentient beings of little fortune, who are ignorant in the ultimate nature. The Ornament of the Arising Wisdom says:
That which has been explained as the relation between cause and condition and also entering into the different stages—this all has been taught as a method to those who are ignorant. Concerning this spontaneously established dharma, why would one need gradual training?
The Arisal of the View of Supreme Happiness says:
Thus, the self-nature is like the sky. I have obtained the self-nature which is permanently free.
The Precious Sky Sutra says:
As long as one has not entered into the ocean of the all-pervading Dharma sphere, there are indeed distinct paths and levels. Having gone into the ocean of the all-pervading Dharma sphere, there is not the slightest level or path to traverse.
If you’re not satisfied in your practice,
how will meditation get you free?
What use are lamps? What use is offered food?
What is mantra practice supposed to do?
No tantra, no mantra, no reflection or recollection—
Hey, fool! All this is the cause of error.
Mind is unstained—don’t taint it with meditation;
you’re living in bliss: don’t torment yourself.