Buddhahood Without Meditation by B. Alan Wallace

Author:B. Alan Wallace
Language: eng
Format: epub
Publisher: Wisdom Publications

52. The two purities are the purities of freedom from afflictive obscurations and of freedom from cognitive obscurations.

53. In other contexts hatred is said to obscure the kāya of Akṣobhya.

54. In other contexts it is said that the five great elements are the male consorts, and the five derivative elements are the female consorts.

55. This refers to those occasions when one loses consciousness of appearances, which dissolve into the substrate.

Teachings of Hūṃchenkāra

c. The Instructions on Not Allowing the Uniform Pervasiveness of Equality to Be Defiled by the Faults of Conceptual Elaboration

On yet another occasion when I met the great vidyādhara Hūṃchenkāra, I asked him, “What is this array of appearances like?”

He replied, “O great being, the five kinds of sensory consciousness are like space, in which anything may emerge. Discursive thoughts are like substances and mantras used by an illusionist, such that illusion-like arrays of appearances arise due to their simultaneous conjunction. Consciousness that closely attends to them is like a spectator.

“Thus, all substances that are offered and donated are like illusory substances. The approach of the illusion-like yoga is to dissolve them into emptiness with purifying mantras, and then use enriching mantras to immeasurably increase the appearances of these offerings to the six senses of the objects of worship, so that they are well pleased. Further, by means of the illusion-like yoga, you generate appearances like a city of gandharvas to emanation-like sentient beings; and by transforming these dream-like appearances, you liberate and guide them and so forth, and by so doing you gain mastery over the great yoga of illusion.

“No matter how many planets and stars are reflected in a lake, the reflections are encompassed within the water itself. No matter how many physical worlds and their sentient inhabitants there are, they are encompassed within a single space. And no matter how vast and numerous are the appearances of saṃsāra and nirvāṇa, they are encompassed within the single ultimate nature of mind. Observe how this is so!”

ON YET ANOTHER occasion when I met the great vidyādhara Hūṃchenkāra, I asked him, “What is this array of appearances like?” He replied, “O great being, the five kinds of sensory consciousness are like space, in which anything may emerge. Discursive thoughts are like substances and mantras used by an illusionist.”

Due to the simultaneous conjunction of the five kinds of sensory consciousness and discursive thoughts, all the arrays of appearances of the outer physical world, its inner, animate sentient inhabitants, and the five types of sensory stimuli are like the apparitions of an illusionist. The mental consciousness that closely identifies with them is like a spectator. You must correctly understand their nature. [166]

A yogin who realizes this uses purifying mantras to dissolve all offerings and gifts, which are like illusory substances, into emptiness. He then uses enriching mantras to immeasurably increase their appearances to the six senses of the beings to whom he makes offerings and gifts, and imagines that they are well pleased by these offerings. This is the sublime avenue

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