The Second Karmapa Karma Pakshi by Charles Manson

Author:Charles Manson [Manson, Charles]
Language: eng
Format: epub
Publisher: Shambhala
Published: 2022-11-29T00:00:00+00:00

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The third passage, also from the second testament:[216]

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The completely perfect Buddha Śākyamuni determined all dharmas to be nirvana, and his 100,000 spoken testaments remain. The renowned Rangjung Dorjé of the Śākyamuni tradition had become an excellent trainee to maintain the heritage of the Buddha, teaching followers to practice according to the instructions of the Buddha. Uniquely, it had been necessary to have taught about change by remembering being born, remembering living, and remembering transmigrating. In terms of the present and the future, in order to explain and teach throughout the world his testament and the many types of future activity, the Tokden Rangjung Dorjé has collected together all dharmas of samsara and nirvana and blessed them with his “introduction to the four kāyas.” All is beyond inclusion and exclusion for the four kāyas, and there is not even a hair’s breadth of non-realization: the wisdom that is reflexively aware of ignorance pervades the worldly realm and will continue uninterruptedly.

First, when a lama master becomes realized and perfects great skill, all future students—their faith being direct perception—do indeed understand this fully. However, with a master without signs and results introducing the four kāyas, for disciples of such a tradition of arrogance and deceit it is like the winnowing of sterile husks. Even though they may have meditated uninterruptedly on an explanation without signs, where will there develop any perfected direct perception regarding the spontaneous three kāyas, the four kāyas—beyond inclusion and exclusion—and the five-kāya buddhahood?

Therefore, because the stainless dharmakāya Rangjung Dorjé has realized the five natural states—the unlimited, infinite space of dharma—as possession of the dharmakāya five wisdoms, and because he has perfected that skill, all future students also will be self-aware of their own ignorance and without hope or anxiety whatsoever about any non-realization concerning his uninterrupted dharmakāya activity. The realized mind is Buddha in the dharmakāya.

With the key information on introducing the four kāyas, to realize speech is to realize the saṃbhogakāya and to perfect that capability. Thus, with the key information on the life-force energy one realizes that throughout the infinite dharmadhātu the five families are primordially the ten male-female consorts. The unity alikali (vowels and consonants), self-arisen in the throat-usage cakra, has gained the great wind for speech universal. All the sensory spheres (āyatana) of the teeth and mouth, at the present time associated with uttered speech, will, due to the appearance of future trainees, eternally be present as the power of a great amount of self-manifesting relics material and excellent speech—an uninterrupted introduction to maturation and liberation.

With the key information of introducing the profound four kāyas, as there will be no stopping of the endlessly pulsating manifestations of one’s own and others’ bodies, there is no striving for the kāya of manifesting bodily realization. The spontaneous three kāyas arise, without obstruction, from innumerable trainees. All phenomena of the enumerated eight accumulations of consciousness are realized as the nondual indivisibility of one kāya with four kāyas, and familiarization with this is the perfecting of a great skill.

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