Difference between revisions of "How to Cultivate the Dharmakaya, Sambhogakaya and Nirmanakaya Buddha (Truth) Bodies"
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− | Success in Spirituality Means Cultivating the Father-Son-Holy [[Ghost]] of | + | [[Success]] in [[Spirituality]] Means [[Cultivating]] the Father-Son-Holy [[Ghost]] of {{Wiki|Christianity}}, "Three [[Pure]] Ones" of [[Taoism]], [[Dharmakaya]]-sambhogakaya-nirmanakaya of [[Buddhism]], and [[Hinduism]]'s [[Brahman]]-Vishnu-Shiva Triumvirate. They all Refer to Mastering Fundamental [[Essence]], [[Appearance]] and [[Function]]. |
− | There's a tremendously important topic rarely discussed today in the field of spirituality and spiritual growth. | + | There's a tremendously important topic rarely discussed today in the field of [[spirituality]] and [[spiritual]] growth. |
− | It's the topic of how meditation and other forms of spiritual practice -- when done correctly -- will actually transform your physical [[Body]]. Yes, indeed, meditation will purify your [[Body]] and make it a healthier and more sensitive vehicle that can sense changes in the local environment which others cannot. | + | It's the topic of how [[meditation]] and other [[forms]] of [[spiritual practice]] -- when done correctly -- will actually [[transform]] your [[physical]] [[Body]]. Yes, indeed, [[meditation]] will {{Wiki|purify}} your [[Body]] and make it a healthier and more sensitive [[vehicle]] that can [[sense]] changes in the local environment which others cannot. |
− | Here's a big secret ... because your [[Body]]'s chi channels become opened through spiritual cultivation, you become more susceptible to what Chinese medicine calls "wind invasions," meaning that as you increase in meditation proficiency, it becomes easier to catch "wind invasion" colds. That's why meditators will often become more sensitive to air conditioning and need to wear more [[Clothes]]. Their [[Body]] actually becomes more purified than the ordinary man's, and so they need to protect themselves from the environment. As to regular folks, until they open up their chi mai, they are actually [[Body]]-dead. | + | Here's a big secret ... because your [[Body]]'s [[chi]] channels become opened through [[spiritual]] [[cultivation]], you become more susceptible to what {{Wiki|Chinese medicine}} calls "[[wind]] invasions," meaning that as you increase in [[meditation]] proficiency, it becomes easier to catch "[[wind]] invasion" colds. That's why [[meditators]] will often become more sensitive to [[air]] {{Wiki|conditioning}} and need to wear more [[Clothes]]. Their [[Body]] actually becomes more [[purified]] than the ordinary man's, and so they need to {{Wiki|protect}} themselves from the environment. As to regular folks, until they open up their [[chi]] mai, they are actually [[Body]]-[[dead]]. |
− | The bigger point, however, other than that little hint I just gave you, is that correct spiritual practice will transform your [[Body]] into a more fit vehicle for following and exhibiting the results of the spiritual path. | + | The bigger point, however, other than that little hint I just gave you, is that correct [[spiritual practice]] will [[transform]] your [[Body]] into a more fit [[vehicle]] for following and exhibiting the results of the [[spiritual path]]. |
− | People who learn Taoism commonly discuss these changes in terms of physical transformations of jing (generative force), chi ([[Life]] force) and shen (spirit) that involve the [[Body]]. Modern medicine simply says that meditation lowers your blood pressure, decreases cortisol levels (the stress hormone), and boosts your immune system. The esoteric schools like to talk about physical chi changes in terms of chi channels, chakras, bindus and other metaphysical phenomena, which to both my teacher and me is the worst sort of descriptive scheme but the one that fascinates people the most. | + | [[People]] who learn [[Taoism]] commonly discuss these changes in terms of [[physical]] transformations of [[jing]] (generative force), [[chi]] ([[Life]] force) and shen ([[spirit]]) that involve the [[Body]]. {{Wiki|Modern}} [[medicine]] simply says that [[meditation]] lowers your {{Wiki|blood}} pressure, {{Wiki|decreases}} cortisol levels (the [[stress]] hormone), and boosts your {{Wiki|immune system}}. The [[esoteric]] schools like to talk about [[physical]] [[chi]] changes in terms of [[chi]] channels, [[chakras]], [[bindus]] and other [[metaphysical]] [[phenomena]], which to both my [[teacher]] and me is the worst sort of descriptive scheme but the one that fascinates [[people]] the most. |
− | Buddhism goes about it a different way and wisely talks about the transformation of the five elements of the [[Body]] such as the earth element (your bones), water element (your blood, hormones, saliva, etc.), [[Fire]] element (your warmth or kundalini energies), wind element (your breathing) and space element (the interstitial spaces between joints). Everyone has a different angle for describing the same basic changes. | + | [[Buddhism]] goes about it a different way and wisely talks about the [[transformation]] of the [[five elements]] of the [[Body]] such as the [[earth element]] (your {{Wiki|bones}}), [[water element]] (your {{Wiki|blood}}, {{Wiki|hormones}}, saliva, etc.), [[Fire]] [[element]] (your warmth or [[kundalini]] energies), [[wind element]] (your [[breathing]]) and [[space element]] (the interstitial spaces between joints). Everyone has a different angle for describing the same basic changes. |
− | This is all fine and dandy, but let's go deeper. Let's stop talking about minor transformations at the lower stages of the path, and talk about the higher stages of transformation. | + | This is all fine and dandy, but let's go deeper. Let's stop talking about minor transformations at the lower [[stages of the path]], and talk about the higher stages of [[transformation]]. |
− | I want to talk about the higher stages of transformation on the spiritual path that correspond to completion or accomplishment of the path. Obviously these are stages that most religions never talk about because their founders and adherents never reached them. I also want to talk about physical form and appearance, but mostly I want to introduce the set of transformations you must achieve that occur at the stage of complete [[Enlightenment]] or [[Buddhahood]]. | + | I want to talk about the higher stages of [[transformation]] on the [[spiritual path]] that correspond to completion or [[accomplishment]] of the [[path]]. Obviously these are stages that most [[religions]] never talk about because their founders and {{Wiki|adherents}} never reached them. I also want to talk about [[physical]] [[form]] and [[appearance]], but mostly I want to introduce the set of transformations you must achieve that occur at the stage of complete [[Enlightenment]] or [[Buddhahood]]. |
[[File:Zen-rock.jpg|thumb|250px|]] | [[File:Zen-rock.jpg|thumb|250px|]] | ||
− | Why do I want to talk about these things? Because people don't even know they exist. They think that you simply awaken and that's it … everything's done. And we're not even discussing the fact that many people mistake a minor clearing, settling or calming of the sixth consciousness (your wandering mind) or a minor state of [[Samadhi]] as the ultimate achievement. There are quite a few masters who make this mistakes, and I've met dozens of people who think they're enlightened ... in the sense of reaching [[Shakyamuni Buddha]]'s stage of accomplishment ... simply because their mind is quiet every now and then. | + | Why do I want to talk about these things? Because [[people]] don't even know they [[exist]]. They think that you simply [[awaken]] and that's it … everything's done. And we're not even discussing the fact that many [[people]] mistake a minor clearing, settling or [[calming]] of the [[sixth consciousness]] (your wandering [[mind]]) or a minor state of [[Samadhi]] as the [[Wikipedia:Absolute (philosophy)|ultimate]] [[achievement]]. There are quite a few [[masters]] who make this mistakes, and I've met dozens of [[people]] who think they're [[enlightened]] ... in the [[sense]] of reaching [[Shakyamuni Buddha]]'s stage of [[accomplishment]] ... simply because their [[mind]] is quiet every now and then. |
− | I want to go past all this. | + | I want to go {{Wiki|past}} all this. |
− | As to the earlier set of transformations we've mentioned, if you want more teachings on this matter, absolutely the best source in the world to turn to is Tao & Longevity: Mind-[[Body]] Transformation. All the New Age teachers out there don't know about this book but it is far more advanced than the Hatha Yoga Pradipika or any other Tao school, yoga and [[Esoteric teachings]] you can find on these matters. In fact, you cannot find the material in this book elsewhere, not even in Vyasa's yoga commentaries or in [[Tibetan Buddhism]] texts. If you haven't bought this book already, check it out and you'll see. | + | As to the earlier set of transformations we've mentioned, if you want more teachings on this {{Wiki|matter}}, absolutely the best source in the [[world]] to turn to is [[Tao]] & Longevity: [[Mind]]-[[Body]] [[Transformation]]. All the {{Wiki|New Age}} [[teachers]] out there don't know about this [[book]] but it is far more advanced than the [[Hatha Yoga Pradipika]] or any other [[Tao]] school, [[yoga]] and [[Esoteric teachings]] you can find on these matters. In fact, you cannot find the material in this [[book]] elsewhere, not even in Vyasa's [[yoga]] commentaries or in [[Tibetan Buddhism]] texts. If you haven't bought this [[book]] already, check it out and you'll see. |
− | The deeper issue I want to discuss are the [[Dharmakaya]], sambogakaya and nirmanakaya bodies you must cultivate to claim full [[Enlightenment]] … complete and perfect self-realization. That's when we can say your cultivation work is accomplished, but of course you still have you vows of compassionate which keep you working throughout the universe to help save other [[Sentient beings]]. | + | The deeper issue I want to discuss are the [[Dharmakaya]], [[sambogakaya]] and [[nirmanakaya]] [[bodies]] you must cultivate to claim full [[Enlightenment]] … complete and perfect [[self-realization]]. That's when we can say your [[cultivation]] work is accomplished, but of course you still have you [[vows]] of [[compassionate]] which keep you working throughout the [[universe]] to help save other [[Sentient beings]]. |
− | Normally we call spiritual self-realization "seeing the Tao" in Taoism, "seeing your original nature" in [[Zen]], or in | + | Normally we call [[spiritual]] [[self-realization]] "[[seeing]] the [[Tao]]" in [[Taoism]], "[[seeing]] your [[original nature]]" in [[Zen]], or in {{Wiki|Christianity}} "becoming one with the Father" or reaching true [[selflessness]]. In [[Tibetan Buddhism]] the stage of "[[attaining]] the clear [[Light]]" is the same thing, and there are a whole host of other names for this [[accomplishment]] in the world's genuine [[spiritual]] [[paths]] that are able to go far enough to reach this stage. But I warn you ... most [[religions]] do not. If at all, most [[religions]] and [[spiritual]] greats of the {{Wiki|past}} only reached to some [[Form Realm]] or [[Formless Realm]] [[Samadhi]] [[attainment]]. |
− | Even if you end up realizing your original nature, seeing the Tao is not the whole picture. [[Enlightenment]] actually has three parts to it, so awakening to the Tao is actually only the true start of the spiritual path. You cultivate realms of [[Samadhi]] and [[Dhyana]] only to help you awaken, but after realizing your original nature, or "[[Dharmakaya]]," you still have to cultivate three other [[Enlightenment]] bodies. | + | Even if you end up [[realizing]] your [[original nature]], [[seeing]] the [[Tao]] is not the whole picture. [[Enlightenment]] actually has three parts to it, so [[awakening]] to the [[Tao]] is actually only the true start of the [[spiritual path]]. You cultivate [[realms]] of [[Samadhi]] and [[Dhyana]] only to help you [[awaken]], but after [[realizing]] your [[original nature]], or "[[Dharmakaya]]," you still have to cultivate three other [[Enlightenment]] [[bodies]]. |
[[File:Cremation.jpg|thumb|250px|]] | [[File:Cremation.jpg|thumb|250px|]] | ||
− | Imagine that ... you achieve [[Enlightenment]], and it's not over. There's still more work to do in terms of personal cultivation. | + | [[Imagine]] that ... you achieve [[Enlightenment]], and it's not over. There's still more work to do in terms of personal [[cultivation]]. |
− | Buddhism, Taoism, [[Hinduism]] and | + | [[Buddhism]], [[Taoism]], [[Hinduism]] and {{Wiki|Christianity}} speak openly of this [[trio]] of {{Wiki|principles}} or "[[bodies]]" that must be mastered for complete [[spiritual]] [[attainment]]. Whether we call this [[trio]] Father-Son-Holy [[Ghost]], [[Dharmakaya]]-sambhogakaya-nirmanakaya, essence-appearance-function, or [[Brahman]]-Vishnu-Shiva, they are all {{Wiki|synonymous}} with the same set of {{Wiki|principles}}. |
− | When I was living in Asia I spent years collecting all the best explanations of the [[Dharmakaya]]-sambhogakaya-nirmanakaya bodies that I could find -- because there is little in English available -- and incorporated the best of the best into How to Measure and Deepen Your Spiritual Realization and The Various Stages of the Spiritual Experience on our website. This is not an easy topic to grasp, so to delve in deeply you're going to have to go after other source material. | + | When I was living in {{Wiki|Asia}} I spent years collecting all the best explanations of the [[Dharmakaya]]-sambhogakaya-nirmanakaya [[bodies]] that I could find -- because there is little in English available -- and incorporated the best of the best into How to [[Measure]] and Deepen Your [[Spiritual]] [[Realization]] and The Various Stages of the [[Spiritual Experience]] on our website. This is not an easy topic to [[grasp]], so to delve in deeply you're going to have to go after other source material. |
− | Rather than trying to wax eloquent myself in explaining this trio, you're in for a real treat which will make this newsletter far longer than normal. It turns out that Pia Giammasi has just finished translating [[Zen]] master Nan Huai Chin's commentary on [[The Diamond Sutra]], which is one of the most beautiful classics in Buddhist literature. So we're going to excerpt a small section from this book that comments on the fifth chapter of [[The Diamond Sutra]], where [[Buddha]] talks to [[Subhuti]] about physical appearance. I've changed the excerpt slightly so reads better, and hope you enjoy it. | + | Rather than trying to wax eloquent myself in explaining this [[trio]], you're in for a real treat which will make this newsletter far longer than normal. It turns out that Pia Giammasi has just finished translating [[Zen]] [[master]] Nan Huai Chin's commentary on [[The Diamond Sutra]], which is one of the most beautiful classics in [[Buddhist]] {{Wiki|literature}}. So we're going to excerpt a small section from this [[book]] that comments on the fifth chapter of [[The Diamond Sutra]], where [[Buddha]] talks to [[Subhuti]] about [[physical]] [[appearance]]. I've changed the excerpt slightly so reads better, and {{Wiki|hope}} you enjoy it. |
− | The purpose of this little excerpt is several-fold. First I want you to distinguish between cultivation on form and [[Wisdom]]. I want you to get an introductory lesson on the [[Dharmakaya]], sambhogakaya and nirmanakaya (nirmanakaya are often called projection or transformation bodies, such as astral and mental bodies you can project after a sufficient stage of chi cultivation), I want you to learn a bit about [[Padmasambhava]], and get a small taste of [[The Diamond Sutra]] as well. So here's Pia's translation of [[Nan Huai-Chin]]'s commentary on verse 5 of [[The Diamond Sutra]]: | + | The {{Wiki|purpose}} of this little excerpt is several-fold. First I want you to distinguish between [[cultivation]] on [[form]] and [[Wisdom]]. I want you to get an introductory lesson on the [[Dharmakaya]], [[sambhogakaya]] and [[nirmanakaya]] ([[nirmanakaya]] are often called projection or [[transformation]] [[bodies]], such as [[astral]] and [[mental]] [[bodies]] you can project after a sufficient stage of [[chi]] [[cultivation]]), I want you to learn a bit about [[Padmasambhava]], and get a small {{Wiki|taste}} of [[The Diamond Sutra]] as well. So here's Pia's translation of [[Nan Huai-Chin]]'s commentary on verse 5 of [[The Diamond Sutra]]: |
− | In [[The Diamond Sutra]] there is a line which runs, "[[Subhuti]], what do you think? Can the [[Tathagata]] be perceived by means of form or appearance?" | + | In [[The Diamond Sutra]] there is a line which runs, "[[Subhuti]], what do you think? Can the [[Tathagata]] be [[perceived]] by means of [[form]] or [[appearance]]?" |
− | [[Buddha]]'s student, [[Subhuti]], then replies, "No World-Honored One, the [[Tathagata]] cannot be so perceived." | + | [[Buddha]]'s [[student]], [[Subhuti]], then replies, "No [[World-Honored One]], the [[Tathagata]] cannot be so [[perceived]]." |
[[File:Zen07.jpg|thumb|250px|]] | [[File:Zen07.jpg|thumb|250px|]] | ||
− | Now, everyone should note that in the [[Sutra]] it was just telling us not to dwell on appearance or form, to practice charity without dwelling and that blessings would follow from this. The fortune or blessings one receives from the culmination of [[Wisdom]] are infinite and immeasurable. Here it goes a step further in telling us the reality of seeing a [[Buddha]]. | + | Now, everyone should note that in the [[Sutra]] it was just telling us not to dwell on [[appearance]] or [[form]], to practice [[charity]] without dwelling and that [[blessings]] would follow from this. The [[fortune]] or [[blessings]] one receives from the culmination of [[Wisdom]] are [[infinite]] and [[immeasurable]]. Here it goes a step further in telling us the [[reality]] of [[seeing]] a [[Buddha]]. |
− | This is very serious. Everyone who is a Buddhist wants to see a [[Buddha]]. So, [[Buddha]] asked [[Subhuti]], calling him by name, "[[Subhuti]], what do you think?" What's your idea, [[Subhuti]], can people perceive [[ | + | This is very serious. Everyone who is a [[Buddhist]] wants to see a [[Buddha]]. So, [[Buddha]] asked [[Subhuti]], calling him by [[name]], "[[Subhuti]], what do you think?" What's your [[idea]], [[Subhuti]], can [[people]] {{Wiki|perceive}} The [[Buddha]] in a [[physical]] [[form]]? |
− | In the sutras it says that [[ | + | In the [[sutras]] it says that The [[Buddha]] has thirty-two [[physical]] marks (laksanas, or [[physical]] marks of a [[Cakravartin]]-"[[wheel king]]") which distinguish Him from ordinary {{Wiki|mortals}}. These are described more fully in the eighty detailed [[physical]] [[characteristics]]. |
− | For example, He has thousand-spoked wheel signs on His feet, long slender fingers and toes that are finely webbed, a long broad tongue and so forth. These signs all arose from many lives of cultivating merit. | + | For example, He has [[thousand-spoked]] [[wheel]] [[signs]] on His feet, long slender fingers and toes that are finely webbed, a [[long broad tongue]] and so forth. These [[signs]] all arose from many [[lives]] of [[cultivating]] [[merit]]. |
− | If one makes offerings of [[Flowers]] and [[Incense]] to [[ | + | If one makes [[offerings]] of [[Flowers]] and [[Incense]] to The [[Buddha]], then in the next [[Life]], one will be more beautiful. If one offers [[Clothes]], in the next [[Life]] he won't have to {{Wiki|worry}} about going without and will have a healthy [[Body]]. Also if one regularly offers [[medicine]], one won't get sick in the next [[Life]]. If in a previous [[Life]], a [[person]] refused to give [[medicine]] as [[charity]], in this [[lifetime]] he will encounter many {{Wiki|hardships}} and illnesses. |
These results just follow the laws of [[Karma]]. | These results just follow the laws of [[Karma]]. | ||
− | How then did [[ | + | How then did The [[Buddha]] gain these thirty- two marks and [[eighty characteristics]]? |
− | They are the result of virtuous behavior. | + | They are the result of [[virtuous]] {{Wiki|behavior}}. |
− | These marks are those we could see when [[ | + | These marks are those we could see when The [[Buddha]] was alive, in [[human]] [[form]]. [[Ananda]], His cousin, had thirty of these marks as did the great [[translator]], [[Kumarajiva]]. At this point, The [[Buddha]] was asking [[Subhuti]] if the [[Tathagata]] could be seen by means of these [[thirty-two marks]]. [[Subhuti]] answered, "No, [[World-Honored One]], the [[Tathagata]] cannot be so [[perceived]]." |
[[File:Zen111.jpg|thumb|250px|]] | [[File:Zen111.jpg|thumb|250px|]] | ||
− | You might ask, if the [[Tathagata]] cannot be perceived by means of form or appearance, why then in the temples are there statues to which we prostrate? | + | You might ask, if the [[Tathagata]] cannot be [[perceived]] by means of [[form]] or [[appearance]], why then in the [[temples]] are there [[statues]] to which we [[prostrate]]? |
− | Buddhism is just like all other religions in that it is against worshiping idols. Then, is it that we shouldn't prostrate to the images of [[Buddhas]] and Bodhisattvas? | + | [[Buddhism]] is just like all other [[religions]] in that it is against worshiping idols. Then, is it that we shouldn't [[prostrate]] to the images of [[Buddhas]] and [[Bodhisattvas]]? |
− | The answer is simple: because of [[ | + | The answer is simple: because of The [[Buddha]], you [[prostrate]] to yourself. |
− | [[ | + | The [[Buddha]]'s image [[causes]] [[respect]] to arise in you and you [[prostrate]]. The image is merely a [[representation]] of "I." |
− | When you prostrate, you are not bowing down to [[ | + | When you [[prostrate]], you are not bowing down to The [[Buddha]], rather you are bowing down to yourself, and therefore you are saved. |
− | All religions boil down to the same essence: "I" don't save you. You save yourself due to your mind of true respect. | + | All [[religions]] boil down to the same [[essence]]: "I" don't save you. You save yourself due to your [[mind]] of true [[respect]]. |
− | In actuality, it doesn't even have to be an image of [[ | + | In [[actuality]], it doesn't even have to be an image of The [[Buddha]] to which you [[prostrate]]. It could be some [[wood]] or clay, but if in your [[mind]] it is The [[Buddha]] and reverent [[respect]] arises, then you have succeeded. This is what is meant by, "because of The [[Buddha]], you [[prostrate]] to yourself." It is not bowing down to "me." You [[bow]] down to yourself. What part of yourself? Your [[mind]], your [[respect]]. |
− | Not only should an idol not be taken for [[ | + | Not only should an idol not be taken for The [[Buddha]] but also, while He was on this [[earth]], if you took His [[physical]] [[Body]] to be the [[teacher]], you were [[grasping]] onto [[form]]. |
− | In the Surangama [[Sutra]], it tells how [[Ananda]] made this mistake. [[ | + | In the [[Surangama]] [[Sutra]], it tells how [[Ananda]] made this mistake. The [[Buddha]] asked him why he had become a [[Monk]]. [[Ananda]] answered that he saw how beautiful The [[Buddha]] looked and how He gave off gentle, golden-hued [[Light]]. [[Ananda]] reckoned that this was not the result of ordinary [[Karma]]. The [[Buddha]] then scolded him saying, [[Ananda]], you are so [[foolish]]! You are not only [[attached]] to [[form]] but have become a [[Monk]] due to [[attachment]] to [[physical]] [[Beauty]]. This same [[attachment]] drew [[Ananda]] into a potentially [[dangerous]] situation with the woman Maugdalena. Thus, The [[Buddha]] said one cannot {{Wiki|perceive}} the [[Tathagata]] by means of the [[physical]] [[form]]. |
[[File:Norbulingka.jpg|thumb|250px|]] | [[File:Norbulingka.jpg|thumb|250px|]] | ||
− | "Why is that? The form and appearance spoken of by the [[Tathagata]] is not true form and appearance." What is the reason? The true [[Body]] beyond birth and [[Death]] is not this physical [[Body]]. The physical [[Body]] experiences birth and [[Death]]. Even if one lives to be a thousand years, in the end one must still die. | + | "Why is that? The [[form]] and [[appearance]] spoken of by the [[Tathagata]] is not true [[form]] and [[appearance]]." What is the [[reason]]? The true [[Body]] beyond [[birth]] and [[Death]] is not this [[physical]] [[Body]]. The [[physical]] [[Body]] [[experiences]] [[birth]] and [[Death]]. Even if one [[lives]] to be a thousand years, in the end one must still [[die]]. |
− | For instance, there was a famous [[Monk]] called "Jewel-Fisted [[Zen]] Master" who lived a thousand years. He practiced for about five hundred years in [[India]] but hadn't yet awakened to Great [[Enlightenment]]. Knowing that [[Zen]] master Bodhidharma would bring Chan ([[Zen]]) Buddhism to China, he went ahead to wait for him. After seeing Bodhidharma, he had his Great Awakening and lived another five hundred years in China. As a result, many places have temples named after him. | + | For instance, there was a famous [[Monk]] called "Jewel-Fisted [[Zen]] [[Master]]" who lived a thousand years. He practiced for about five hundred years in [[India]] but hadn't yet [[awakened]] to Great [[Enlightenment]]. [[Knowing]] that [[Zen]] [[master]] [[Bodhidharma]] would bring [[Chan]] ([[Zen]]) [[Buddhism]] to [[China]], he went ahead to wait for him. After [[seeing]] [[Bodhidharma]], he had his [[Great Awakening]] and lived another five hundred years in [[China]]. As a result, many places have [[temples]] named after him. |
− | There are many examples of people who live extraordinarily long lives. [[Buddha]]'s number one student Mahakasyapa is an example of one still living on this earth. Long [[Life]] is merely a physical appearance. It is not beyond birth and [[Death]]. A thousand years is still but a thousand years. | + | There are many examples of [[people]] who live extraordinarily long [[lives]]. [[Buddha]]'s number one [[student]] [[Mahakasyapa]] is an example of one still living on this [[earth]]. Long [[Life]] is merely a [[physical]] [[appearance]]. It is not beyond [[birth]] and [[Death]]. A thousand years is still but a thousand years. |
− | That which is beyond birth and [[Death]] is not the physical [[Body]], or the rupakaya. It is the [[Dharmakaya]], which has no appearance. This is why [[ | + | That which is beyond [[birth]] and [[Death]] is not the [[physical]] [[Body]], or the [[rupakaya]]. It is the [[Dharmakaya]], which has no [[appearance]]. This is why The [[Buddha]] again emphasized the point in the [[Sutra]], where it says: The [[Buddha]] told [[Subhuti]], "Everything with [[form]] and [[appearance]] is merely [[Illusion]]. If all [[form]] and [[appearance]] are seen as [[Illusion]], the [[Tathagata]] will be [[perceived]]." |
− | The famous translator [[Monk]] Kumarajiva, in translating this part of [[The Diamond Sutra]], used very strong words, "[[ | + | The famous [[translator]] [[Monk]] [[Kumarajiva]], in translating this part of [[The Diamond Sutra]], used very strong words, "The [[Buddha]] told [[Subhuti]]." In this section, pay particular [[attention]] to the words "everything with [[form]] and [[appearance]]." Whatever may transpire because of one's [[cultivation]] work would not happen without this [[effort]]. [[People]] talk about different [[meditative]] [[experiences]], but when one is not [[meditating]], these go away. Every [[visaya]] is but an [[appearance]], and every [[appearance]] is but an [[Illusion]], not [[reality]]. |
− | How then, does one perceive the real [[Buddha]], the [[Tathagata]]? Only when one has perceived the [[Dharmakaya]] has one come "face to face" with the real [[Buddha]]. If one perceives that all form is not form, this is not [[Emptiness]]. | + | How then, does one {{Wiki|perceive}} the real [[Buddha]], the [[Tathagata]]? Only when one has [[perceived]] the [[Dharmakaya]] has one come "face to face" with the real [[Buddha]]. If one [[perceives]] that all [[form]] is not [[form]], this is not [[Emptiness]]. |
− | Most people explain this as achieving [[Emptiness]]. This is foolishly adding another meaning to the words. [[ | + | Most [[people]] explain this as achieving [[Emptiness]]. This is foolishly adding another meaning to the words. The [[Buddha]] only said to {{Wiki|perceive}} [[form]] as [[Illusion]]. |
− | What then is "not form"? [[Buddha]] gave no definitive explanation. | + | What then is "not [[form]]"? [[Buddha]] gave no definitive explanation. |
[[File:Zen114.jpg|thumb|250px|]] | [[File:Zen114.jpg|thumb|250px|]] | ||
Please be careful on this! | Please be careful on this! | ||
− | Most people who study [[The Diamond Sutra]] will give their own explanation of [[Emptiness]]. Those are your own words and not [[ | + | Most [[people]] who study [[The Diamond Sutra]] will give their own explanation of [[Emptiness]]. Those are your own words and not The [[Buddha]]'s. The [[Buddha]] simply said to {{Wiki|perceive}} that [[form]] is not [[form]] is to {{Wiki|perceive}} the [[Tathagata]], the [[Dharmakaya]]. The important point is that The [[Buddha]] said "[[Illusion]]" and not "[[empty]]." What is this really saying? Simply, do not dwell. |
− | [[Dharmakaya]], Sambogakaya, Rupakaya - Substance, Appearance, Function | + | [[Dharmakaya]], [[Sambogakaya]], [[Rupakaya]] - [[Substance]], [[Appearance]], [[Function]] |
− | The most important lines in the fifth section of [[The Diamond Sutra]] are "Everything with form and appearance is merely [[Illusion]]. If all form and appearance are seen as [[Illusion]], the [[Tathagata]] will be perceived." | + | The most important lines in the fifth section of [[The Diamond Sutra]] are "Everything with [[form]] and [[appearance]] is merely [[Illusion]]. If all [[form]] and [[appearance]] are seen as [[Illusion]], the [[Tathagata]] will be [[perceived]]." |
− | In the middle of [[The Diamond Sutra]], there is a gatha which reads, "One who looks for me in appearance; Or pursues me in sound, Follows paths leading astray, And cannot perceive the [[Tathagata]]." And at the end of the [[Sutra]], there is another gatha which reads, | + | In the middle of [[The Diamond Sutra]], there is a [[gatha]] which reads, "One who looks for me in [[appearance]]; Or pursues me in [[sound]], Follows [[paths]] leading astray, And cannot {{Wiki|perceive}} the [[Tathagata]]." And at the end of the [[Sutra]], there is another [[gatha]] which reads, |
− | All phenomena are like | + | All [[phenomena]] are like |
− | A dream, an [[Illusion]], a bubble and a shadow | + | A [[dream]], an [[Illusion]], a bubble and a shadow |
− | Like a dew drop and a flash of lightning | + | Like a dew drop and a flash of {{Wiki|lightning}} |
− | Thus you should view them. | + | Thus you should [[view]] them. |
− | For the last thousand years, Buddhist and literary scholars as well have argued over which gatha contains the main point of [[The Diamond Sutra]]. These lines in the fifth section can also be taken as a gatha. I hope that when you are studying on your own, you will also take this question into consideration. | + | For the last thousand years, [[Buddhist]] and {{Wiki|literary}} [[scholars]] as well have argued over which [[gatha]] contains the main point of [[The Diamond Sutra]]. These lines in the fifth section can also be taken as a [[gatha]]. I {{Wiki|hope}} that when you are studying on your own, you will also take this question into [[consideration]]. |
− | [[ | + | The [[Buddha]] said that we should not {{Wiki|perceive}} the [[Tathagata]] in [[form]]. Everyone who's studied some [[Buddhism]] [[knows]] that when one becomes a [[Buddha]], one also achieves the [[three bodies]], or [[kayas]]. These are the [[Dharmakaya]], the [[sambogakaya]] and the [[rupakaya]]. This is why in some [[temples]] you will see three of the same [[Buddha]] images on the same [[altar]]. They represent The [[Three Kayas]]. |
[[File:Norbulingka1.jpg|thumb|250px|]] | [[File:Norbulingka1.jpg|thumb|250px|]] | ||
− | This became very popular in China, and by the Tang Dynasty, the Taoist temples were also doing their own form of this. Taoists had the Three Clear Ones: the High Clear One, the Supreme Clear One and the Jade Clear One. | + | This became very popular in [[China]], and by the {{Wiki|Tang Dynasty}}, the [[Wikipedia:Taoism|Taoist]] [[temples]] were also doing their own [[form]] of this. {{Wiki|Taoists}} had the Three Clear Ones: the High Clear One, the Supreme Clear One and the [[Jade]] Clear One. |
− | This situation is representative of the world of religion in general. Whether they be "Western" or "Eastern," religions do influence each other quite deeply. | + | This situation is representative of the [[world]] of [[religion]] in general. Whether they be "{{Wiki|Western}}" or "Eastern," [[religions]] do influence each other quite deeply. |
− | We've all heard the terms for [[ | + | We've all heard the terms for The [[Three Kayas]]. What do these mean? |
− | The [[Dharmakaya]] is clear and serene, the sambogakaya has billions of appearances, shapes and sizes and the rupakaya is complete and perfect. Let's put Buddhism to one side and look from a philosophical perspective. The [[Dharmakaya]] is the basic substance, that which all the phenomena in the universe have in common. In modern-day terms, one could loosely use the term "energy wave." | + | The [[Dharmakaya]] is clear and [[serene]], the [[sambogakaya]] has billions of [[appearances]], shapes and sizes and the [[rupakaya]] is complete and perfect. Let's put [[Buddhism]] to one side and look from a [[philosophical]] {{Wiki|perspective}}. The [[Dharmakaya]] is the basic [[substance]], that which all the [[phenomena]] in the [[universe]] have in common. In modern-day terms, one could loosely use the term "[[energy]] wave." |
− | The sambogakaya is the outward appearance as it goes through various transformations which can perform many different functions, these functions being the rupakaya. From a philosophical perspective, the three bodies are substance, appearance and function. | + | The [[sambogakaya]] is the [[outward appearance]] as it goes through various transformations which can perform many different functions, these functions being the [[rupakaya]]. From a [[philosophical]] {{Wiki|perspective}}, the [[three bodies]] are [[substance]], [[appearance]] and [[function]]. |
− | Everything in the universe has these three aspects. Take water, for example. It can be made into tea, ice-cubes, steam, and so forth, all with different appearance and functions, but no matter how it transforms, the basic substance is still water. We now have some idea of what [[ | + | Everything in the [[universe]] has these three aspects. Take [[water]], for example. It can be made into tea, ice-cubes, steam, and so forth, all with different [[appearance]] and functions, but no {{Wiki|matter}} how it transforms, the basic [[substance]] is still [[water]]. We now have some [[idea]] of what The [[Three Kayas]] are, in {{Wiki|theory}} at least. |
− | In Buddhism, when we say a person has awakened to Supreme [[Enlightenment]], achieved anuttara-samyaksambodhi, to what exactly has one awakened? It is exactly that basic substance of which all [[Life]] in the universe is comprised, the [[Dharmakaya]]. In [[The Heart Sutra]], it is called, "neither beginning nor ending, pure nor impure, increasing nor decreasing." In the opening verses preceding [[The Diamond Sutra]], it is referred to in the line, "How to achieve immortality, the indestructible [[Vajrasattva]]?" The familiar line, "Not a thought arises, the entire [[Body]] reveals itself" also refers to the [[Dharmakaya]]. The [[Dharmakaya]] has no appearance. | + | In [[Buddhism]], when we say a [[person]] has [[awakened]] to Supreme [[Enlightenment]], achieved [[anuttara-samyaksambodhi]], to what exactly has one [[awakened]]? It is exactly that basic [[substance]] of which all [[Life]] in the [[universe]] is comprised, the [[Dharmakaya]]. In [[The Heart Sutra]], it is called, "neither beginning nor ending, [[pure]] nor impure, increasing nor {{Wiki|decreasing}}." In the opening verses preceding [[The Diamond Sutra]], it is referred to in the line, "How to achieve [[immortality]], the [[indestructible]] [[Vajrasattva]]?" The familiar line, "Not a [[thought]] arises, the entire [[Body]] reveals itself" also refers to the [[Dharmakaya]]. The [[Dharmakaya]] has no [[appearance]]. |
− | As to the perfect reward [[Body]], the rupakaya, this is the result of one's cultivation work and is very difficult to achieve. I mentioned before the thirty-two marks of a [[Buddha]] and the eighty detailed physical characteristics. The [[Body]] of anyone who has succeeded in cultivation, attained the Tao, has undergone a complete physical transformation. This physical [[Body]] is the reward [[Body]]. | + | As to the perfect reward [[Body]], the [[rupakaya]], this is the result of one's [[cultivation]] work and is very difficult to achieve. I mentioned before the [[thirty-two marks]] of a [[Buddha]] and the eighty detailed [[physical]] [[characteristics]]. The [[Body]] of anyone who has succeeded in [[cultivation]], [[attained]] the [[Tao]], has undergone a complete [[physical]] [[transformation]]. This [[physical]] [[Body]] is the reward [[Body]]. |
[[File:Zen1309.jpg|thumb|250px|]] | [[File:Zen1309.jpg|thumb|250px|]] | ||
− | Why is it called the "reward [[Body]]"? Actually, everyone's [[Body]] is a "reward [[Body]]." If throughout one's [[Life]] one is very comfortable and fortunate, this is the reward of previous virtue. Others may experience a lot of pain and [[Suffering]] and lead a very pitiful [[Life]]. Their [[Body]] is the result of non-virtuous actions in a previous [[Life]]. Through cultivation work, we transform this karmic reward [[Body]]. | + | Why is it called the "reward [[Body]]"? Actually, everyone's [[Body]] is a "reward [[Body]]." If throughout one's [[Life]] one is very comfortable and [[fortunate]], this is the reward of previous [[virtue]]. Others may [[experience]] a lot of [[pain]] and [[Suffering]] and lead a very pitiful [[Life]]. Their [[Body]] is the result of [[non-virtuous]] [[actions]] in a previous [[Life]]. Through [[cultivation]] work, we [[transform]] this [[karmic]] reward [[Body]]. |
− | In the Taoist school, they describe the process as getting rid of illness to lengthen one's [[Life]] and achieving immortality. This is talking about transforming the reward [[Body]]. Achieving the perfect reward [[Body]] is gaining complete liberation, changing mortal bones into immortal bones and gaining every kind of super [[Power]]. | + | In the [[Wikipedia:Taoism|Taoist]] school, they describe the process as getting rid of {{Wiki|illness}} to lengthen one's [[Life]] and achieving [[immortality]]. This is talking about [[transforming]] the reward [[Body]]. Achieving the perfect reward [[Body]] is gaining [[complete liberation]], changing {{Wiki|mortal}} {{Wiki|bones}} into [[immortal]] {{Wiki|bones}} and gaining every kind of super [[Power]]. |
− | This is extremely difficult to achieve. The perfect reward [[Body]] is very difficult to cultivate. The Taoist cultivation, opening qi mai, as well as Esoteric cultivation, opening the three channels and seven chakras, both start from the reward [[Body]]. [[Samatha]] and [[Samapatti]] (stopping and introspection), the [[Pure land]] practice of reciting [[ | + | This is extremely difficult to achieve. The perfect reward [[Body]] is very [[difficult to cultivate]]. The [[Wikipedia:Taoism|Taoist]] [[cultivation]], opening qi mai, as well as [[Esoteric]] [[cultivation]], opening the three channels and seven [[chakras]], both start from the reward [[Body]]. [[Samatha]] and [[Samapatti]] (stopping and {{Wiki|introspection}}), the [[Pure land]] practice of reciting The [[Buddha]]'s [[name]] and [[vipassana]] [[meditation]] are all examples of practices which mainly cultivate the [[Dharmakaya]]. When one cultivates to the point where he or she has at will another [[Body]] outside of this [[physical]] [[Body]], this is the [[sambogakaya]] or [[transformation]] [[Body]] functioning. This is a very basic overview of the [[three bodies]]. |
− | The average person who practices Buddhist or Taoist cultivation works on the [[Dharmakaya]]. | + | The average [[person]] who practices [[Buddhist]] or [[Wikipedia:Taoism|Taoist]] [[cultivation]] works on the [[Dharmakaya]]. |
− | The Esoteric school emphasizes the achievement of the three bodies because only when one achieves [[ | + | The [[Esoteric school]] emphasizes the [[achievement]] of the [[three bodies]] because only when one achieves The [[Three Kayas]] has one successfully completed the [[Path]]. This is also called completion in one [[lifetime]]. "In one [[lifetime]]," means in this one [[lifetime]] to settle the question of [[Life]] and [[Death]], to succeed at achieving the [[three bodies]]. In {{Wiki|theory}}, this can be done, but in [[actuality]], it is of the utmost difficulty. One must achieve [[perfection]] of [[Vinaya]] ([[discipline]]), [[Samadhi]] and [[Wisdom]] as well as completely [[transform]] this [[physical]] [[Body]] of [[four elements]] born of one's [[parents]]. Only this can be called completion in one [[lifetime]]. |
[[Lotus]] Born | [[Lotus]] Born | ||
[[File:Gods-p a-b.JPG|thumb|250px|]] | [[File:Gods-p a-b.JPG|thumb|250px|]] | ||
− | In Tibetan [[Esoteric Buddhism]], in addition to worshiping [[Shakyamuni Buddha]], they also worship [[Padmasambhava]]. It is said that [[Padmasambhava]] is the [[Reincarnation]] of [[Shakyamuni Buddha]], born eight years after [[ | + | In [[Tibetan]] [[Esoteric Buddhism]], in addition to worshiping [[Shakyamuni Buddha]], they also {{Wiki|worship}} [[Padmasambhava]]. It is said that [[Padmasambhava]] is the [[Reincarnation]] of [[Shakyamuni Buddha]], born eight years after The [[Buddha]]'s passing. The [[Buddha]] was born of the [[womb]] and there were many things he could not teach as the founder of the {{Wiki|orthodox}} teachings. Therefore, to found the [[Esoteric teachings]], he returned born of a [[Lotus]] [[transformation]]. |
− | In southern [[India]], there were a king and queen who were childless and in despair about their situation. While they were in the imperial [[Gardens]] gazing at the lotuses one day, suddenly one [[Lotus]] grew taller and larger. Out of the pod in the center burst forth a small boy of flesh and blood. Thus, he was called [[Padmasambhava]], the [[Lotus]] Born. | + | In southern [[India]], there were a [[king]] and [[Wikipedia:Queen consort|queen]] who were childless and in {{Wiki|despair}} about their situation. While they were in the {{Wiki|imperial}} [[Gardens]] gazing at the [[lotuses]] one day, suddenly one [[Lotus]] grew taller and larger. Out of the pod in the center burst forth a small boy of flesh and {{Wiki|blood}}. Thus, he was called [[Padmasambhava]], the [[Lotus]] Born. |
− | As a prince, he was heir to the throne, but just as Gautama [[Shakyamuni]] did, he left the royal [[Life]] at eighteen to follow the way of a [[Monk]]. Unlike as in his last [[Life]] however, he did not pass away into [[Nirvana]]. Instead, he rode into the air on a white horse. | + | As a {{Wiki|prince}}, he was heir to the [[throne]], but just as [[Gautama]] [[Shakyamuni]] did, he left the {{Wiki|royal}} [[Life]] at eighteen to follow the way of a [[Monk]]. Unlike as in his last [[Life]] however, he did not pass away into [[Nirvana]]. Instead, he rode into the [[air]] on a [[Wikipedia:White horse (mythology)|white horse]]. |
− | Earlier on in Tibet, every year there would be huge celebrations commemorating this. People would perform [[Fire]] pujas throughout the country. They would burn all kinds of things as offerings-clothing, grains, valuables. Some women would even cut their [[Hair]] and burn it as an offering. The fires would be kept burning for seven days and seven nights. People encircled the [[Fire]], continuously [[Chanting]] [[Padmasambhava]]'s [[Mantra]]. [[Padmasambhava]] would always appear on his horse, circle the [[Fire]] once and then disappear again. [[Padmasambhava]] always looks as he did as a young man with two small wisps of mustache. This is to show that he had achieved the perfect reward [[Body]]. | + | Earlier on in [[Tibet]], every year there would be huge {{Wiki|celebrations}} commemorating this. [[People]] would perform [[Fire]] [[pujas]] throughout the country. They would burn all kinds of things as offerings-clothing, grains, valuables. Some women would even cut their [[Hair]] and burn it as an [[offering]]. The fires would be kept burning for seven days and seven nights. [[People]] encircled the [[Fire]], continuously [[Chanting]] [[Padmasambhava]]'s [[Mantra]]. [[Padmasambhava]] would always appear on his [[horse]], circle the [[Fire]] once and then disappear again. [[Padmasambhava]] always looks as he did as a young man with two small wisps of mustache. This is to show that he had achieved the perfect reward [[Body]]. |
− | In Taoism, this would be called immortality or "The sun and moon rest together; [[Heaven]] and earth have the same longevity." Upon achievement of the perfect reward [[Body]], the sambogakaya is also naturally achieved. In order to be the role model for [[Esoteric Buddhism]], he had to have had completion in one lifetime for the teaching to be perfect. | + | In [[Taoism]], this would be called [[immortality]] or "The {{Wiki|sun}} and [[moon]] rest together; [[Heaven]] and [[earth]] have the same longevity." Upon [[achievement]] of the perfect reward [[Body]], the [[sambogakaya]] is also naturally achieved. In order to be the role model for [[Esoteric Buddhism]], he had to have had completion in one [[lifetime]] for the [[teaching]] to be perfect. |
− | Now that we understand this, we can see that [[The Diamond Sutra]] concentrates on perceiving the [[Dharmakaya]]. | + | Now that we understand this, we can see that [[The Diamond Sutra]] [[concentrates]] on perceiving the [[Dharmakaya]]. |
− | What is perceiving the [[Dharmakaya]]? It is [[Enlightenment]], seeing the Path. | + | What is perceiving the [[Dharmakaya]]? It is [[Enlightenment]], [[seeing]] the [[Path]]. |
[[File:DSC04210-1024x768.jpg|thumb|250px|]] | [[File:DSC04210-1024x768.jpg|thumb|250px|]] | ||
− | [[The Diamond Sutra]] is of the [[Prajna]] (transcendental [[Wisdom]]) teachings which mainly focus on True Form [[Prajna]]. This is the substance of the beginningless source of all [[Life]]. The rupakaya and sambogakaya are within the [[Prajna]] visaya. This is why [[ | + | [[The Diamond Sutra]] is of the [[Prajna]] ([[transcendental]] [[Wisdom]]) teachings which mainly focus on True [[Form]] [[Prajna]]. This is the [[substance]] of the [[beginningless]] source of all [[Life]]. The [[rupakaya]] and [[sambogakaya]] are within the [[Prajna]] [[visaya]]. This is why The [[Buddha]] said one cannot {{Wiki|perceive}} the [[Tathagata]] through the [[physical]] [[form]]. The [[Tathagata]] is the origin of all [[Life]], the [[essential]] [[substance]] of all [[Life]]. To have [[Faith]] and reverence is no problem, but to become [[attached]] to a [[form]] is wrong. Not only in [[Buddhism]] is this wrong, but in any other [[religion]] as well. |
− | Grasping onto Physical Appearance | + | [[Grasping]] onto [[Physical]] [[Appearance]] |
− | In my experience, there are many people who grasp onto physical appearance. Those who grasp onto appearances tightly fall into one or another category of psychological illness. Sometimes it can be quite serious, even beyond treatment. | + | In my [[experience]], there are many [[people]] who [[grasp]] onto [[physical]] [[appearance]]. Those who [[grasp]] onto [[appearances]] tightly fall into one or another category of [[psychological]] {{Wiki|illness}}. Sometimes it can be quite serious, even beyond treatment. |
− | This is something encountered not just in Buddhism. Any religious order or community will encounter these kinds of people. They are not open to receiving any teaching, because they are grasping onto blind [[Faith]]. In Buddhism, this is called grasping too tightly onto form. The full title of [[The Diamond Sutra]] is the Diamond Severer [[Sutra]], which has the underlying meaning of the culmination of [[Wisdom]] that does not grasp form and that one cannot perceive the [[Tathagata]] through form. | + | This is something encountered not just in [[Buddhism]]. Any [[religious]] order or {{Wiki|community}} will encounter these kinds of [[people]]. They are not open to receiving any [[teaching]], because they are [[grasping]] onto blind [[Faith]]. In [[Buddhism]], this is called [[grasping]] too tightly onto [[form]]. The full title of [[The Diamond Sutra]] is the [[Diamond]] Severer [[Sutra]], which has the underlying meaning of the culmination of [[Wisdom]] that does not [[grasp]] [[form]] and that one cannot {{Wiki|perceive}} the [[Tathagata]] through [[form]]. |
− | Many people who do [[Zen]] or other kinds of practice will often ask, is this or that kind of experience good? Is this or that a good sign? You absolutely must remember that "All phenomena are but illusions." | + | Many [[people]] who do [[Zen]] or other kinds of practice will often ask, is this or that kind of [[experience]] good? Is this or that a good sign? You absolutely must remember that "All [[phenomena]] are but [[illusions]]." |
− | Today in meditation you reached a wonderful state, but without meditation, there is no wonderful state, so this is obviously not Tao. If by sitting in the [[Lotus]] position the Tao is conferred upon one and then is taken back when one's legs uncross, this is the cultivation and attainment of one's legs and not the Tao. | + | Today in [[meditation]] you reached a wonderful state, but without [[meditation]], there is no wonderful state, so this is obviously not [[Tao]]. If by sitting in the [[Lotus]] position the [[Tao]] is conferred upon one and then is taken back when one's {{Wiki|legs}} uncross, this is the [[cultivation]] and [[attainment]] of one's {{Wiki|legs}} and not the [[Tao]]. |
− | To borrow a line from Taoism, "The Tao, it cannot for an instant leave; that which leaves is not the Tao." It is also what [[The Heart Sutra]] calls "no beginning or ending, not pure or impure, not increasing or decreasing ..." It's not as if by cultivation one can increase it, or that in slacking off it will decrease. The Tao cannot be perceived by appearance and thus, all phenomenal appearances are but illusions. | + | To borrow a line from [[Taoism]], "The [[Tao]], it cannot for an instant leave; that which leaves is not the [[Tao]]." It is also what [[The Heart Sutra]] calls "no beginning or ending, not [[pure]] or impure, not increasing or {{Wiki|decreasing}} ..." It's not as if by [[cultivation]] one can increase it, or that in slacking off it will {{Wiki|decrease}}. The [[Tao]] cannot be [[perceived]] by [[appearance]] and thus, all [[phenomenal]] [[appearances]] are but [[illusions]]. |
[[File:Zen145.jpg|thumb|250px|]] | [[File:Zen145.jpg|thumb|250px|]] | ||
− | This being the case, what if a [[Buddha]] appeared right in front of your eyes? In [[Light]] of [[The Diamond Sutra]], how should this be taken? If you were really seeing a [[Buddha]] standing in front of you, you'd better go have your eyes checked or carefully examine your psychological state. Some people may hear sounds or have premonitions. Most people who have these happen to them [[Love]] to play around with this stuff. | + | This being the case, what if a [[Buddha]] appeared right in front of your [[eyes]]? In [[Light]] of [[The Diamond Sutra]], how should this be taken? If you were really [[seeing]] a [[Buddha]] [[standing]] in front of you, you'd better go have your [[eyes]] checked or carefully examine your [[psychological state]]. Some [[people]] may hear {{Wiki|sounds}} or have premonitions. Most [[people]] who have these happen to them [[Love]] to play around with this stuff. |
− | Hey! Don't get sidetracked! All phenomenal appearances are but illusions. The highest [[Bodhi]] is incredibly ordinary. The most wise and skillful actions are also the most simple. The same with people, the more wise and skillful they are, the more commonplace they appear. Lao Tzu said, "The highest [[Wisdom]] appears stupid." The ultimate [[Wisdom]] is plain and simple. This is true of philosophy and science as well. | + | Hey! Don't get sidetracked! All [[phenomenal]] [[appearances]] are but [[illusions]]. The [[highest]] [[Bodhi]] is incredibly ordinary. The most [[wise]] and [[skillful]] [[actions]] are also the most simple. The same with [[people]], the more [[wise]] and [[skillful]] they are, the more commonplace they appear. [[Lao Tzu]] said, "The [[highest]] [[Wisdom]] appears stupid." The [[Wikipedia:Absolute (philosophy)|ultimate]] [[Wisdom]] is plain and simple. This is true of [[philosophy]] and [[science]] as well. |
− | People always feel that their [[Life]] is special. That is just one's own feeling. It's not until one has experienced [[Life]] at its most simple that one has tasted the height of it. | + | [[People]] always [[feel]] that their [[Life]] is special. That is just one's own [[feeling]]. It's not until one has [[experienced]] [[Life]] at its most simple that one has tasted the height of it. |
− | On this point I sometimes joke saying that human history, from a Western perspective, was shaped with two halved apples. The first was the apple that Adam and Eve ate which kicked off human history. The second apple was the one that Newton saw fall which then changed the course of human history. Throughout the ages, people in many lands had happily eaten apples without ever having discovered gravity. Then out of the blue, Newton sees an apple drop and realizes that the earth has gravity. | + | On this point I sometimes joke saying that [[human]] history, from a {{Wiki|Western}} {{Wiki|perspective}}, was shaped with two halved apples. The first was the apple that Adam and Eve ate which kicked off [[human]] history. The second apple was the one that Newton saw fall which then changed the course of [[human]] history. Throughout the ages, [[people]] in many lands had happily eaten apples without ever having discovered {{Wiki|gravity}}. Then out of the blue, Newton sees an apple drop and realizes that the [[earth]] has {{Wiki|gravity}}. |
− | An apple is a common thing. Every year apples drop to the ground. One person through this very common knowledge brought forth something extraordinary. Another example is steam. We've all seen boiling water and seen the steam, but someone saw in this common phenomenon the [[Power]] to run an engine. Every common object and situation has this same potential. The extraordinary is within the ordinary. | + | An apple is a common thing. Every year apples drop to the ground. One [[person]] through this very common [[knowledge]] brought forth something [[extraordinary]]. Another example is steam. We've all seen boiling [[water]] and seen the steam, but someone saw in this common [[phenomenon]] the [[Power]] to run an engine. Every common [[object]] and situation has this same potential. The [[extraordinary]] is within the ordinary. |
− | In studying Buddhism, don't go chasing after the strange and mysterious. If you can live [[Life]] at its simplest, then you will know [[ | + | In studying [[Buddhism]], don't go chasing after the strange and mysterious. If you can live [[Life]] at its simplest, then you will know The [[Buddha]]. In other words, you will {{Wiki|perceive}} that all [[phenomena]] are [[illusions]] and not even The [[Buddha]] can be obtained. If at all times one does not [[grasp]] [[appearances]], then one will {{Wiki|perceive}} the [[Tathagata]], the [[original nature]] of the [[Dharmakaya]]. |
− | The fifth section of [[The Diamond Sutra]] is extremely important, especially to those people who work hard on their daily cultivation. Prince Jiao Ming called this section "Like Theory, the Truth Is Perceived". The "theory" is the [[Dharmakaya]]. The essence of Tao is a "theory," an understanding. The rupakaya and sambogakaya are one's ordinary affairs. Theory is in the philosophical realm while one's "affairs" are one's effort in cultivating the right way. This title, "Like Theory, the Truth Is Perceived" is pointing to the [[Dharmakaya]]. | + | The fifth section of [[The Diamond Sutra]] is extremely important, especially to those [[people]] who work hard on their daily [[cultivation]]. {{Wiki|Prince}} Jiao [[Ming]] called this section "Like {{Wiki|Theory}}, the [[Truth]] Is [[Perceived]]". The "{{Wiki|theory}}" is the [[Dharmakaya]]. The [[essence]] of [[Tao]] is a "{{Wiki|theory}}," an [[understanding]]. The [[rupakaya]] and [[sambogakaya]] are one's ordinary affairs. {{Wiki|Theory}} is in the [[philosophical]] [[realm]] while one's "affairs" are one's [[effort]] in [[cultivating]] the right way. This title, "Like {{Wiki|Theory}}, the [[Truth]] Is [[Perceived]]" is pointing to the [[Dharmakaya]]. |
</poem> | </poem> | ||
{{R}} | {{R}} |
Latest revision as of 13:01, 5 July 2014
Success in Spirituality Means Cultivating the Father-Son-Holy Ghost of Christianity, "Three Pure Ones" of Taoism, Dharmakaya-sambhogakaya-nirmanakaya of Buddhism, and Hinduism's Brahman-Vishnu-Shiva Triumvirate. They all Refer to Mastering Fundamental Essence, Appearance and Function.
There's a tremendously important topic rarely discussed today in the field of spirituality and spiritual growth.
It's the topic of how meditation and other forms of spiritual practice -- when done correctly -- will actually transform your physical Body. Yes, indeed, meditation will purify your Body and make it a healthier and more sensitive vehicle that can sense changes in the local environment which others cannot.
Here's a big secret ... because your Body's chi channels become opened through spiritual cultivation, you become more susceptible to what Chinese medicine calls "wind invasions," meaning that as you increase in meditation proficiency, it becomes easier to catch "wind invasion" colds. That's why meditators will often become more sensitive to air conditioning and need to wear more Clothes. Their Body actually becomes more purified than the ordinary man's, and so they need to protect themselves from the environment. As to regular folks, until they open up their chi mai, they are actually Body-dead.
The bigger point, however, other than that little hint I just gave you, is that correct spiritual practice will transform your Body into a more fit vehicle for following and exhibiting the results of the spiritual path.
People who learn Taoism commonly discuss these changes in terms of physical transformations of jing (generative force), chi (Life force) and shen (spirit) that involve the Body. Modern medicine simply says that meditation lowers your blood pressure, decreases cortisol levels (the stress hormone), and boosts your immune system. The esoteric schools like to talk about physical chi changes in terms of chi channels, chakras, bindus and other metaphysical phenomena, which to both my teacher and me is the worst sort of descriptive scheme but the one that fascinates people the most.
Buddhism goes about it a different way and wisely talks about the transformation of the five elements of the Body such as the earth element (your bones), water element (your blood, hormones, saliva, etc.), Fire element (your warmth or kundalini energies), wind element (your breathing) and space element (the interstitial spaces between joints). Everyone has a different angle for describing the same basic changes.
This is all fine and dandy, but let's go deeper. Let's stop talking about minor transformations at the lower stages of the path, and talk about the higher stages of transformation.
I want to talk about the higher stages of transformation on the spiritual path that correspond to completion or accomplishment of the path. Obviously these are stages that most religions never talk about because their founders and adherents never reached them. I also want to talk about physical form and appearance, but mostly I want to introduce the set of transformations you must achieve that occur at the stage of complete Enlightenment or Buddhahood.
Why do I want to talk about these things? Because people don't even know they exist. They think that you simply awaken and that's it … everything's done. And we're not even discussing the fact that many people mistake a minor clearing, settling or calming of the sixth consciousness (your wandering mind) or a minor state of Samadhi as the ultimate achievement. There are quite a few masters who make this mistakes, and I've met dozens of people who think they're enlightened ... in the sense of reaching Shakyamuni Buddha's stage of accomplishment ... simply because their mind is quiet every now and then.
I want to go past all this.
As to the earlier set of transformations we've mentioned, if you want more teachings on this matter, absolutely the best source in the world to turn to is Tao & Longevity: Mind-Body Transformation. All the New Age teachers out there don't know about this book but it is far more advanced than the Hatha Yoga Pradipika or any other Tao school, yoga and Esoteric teachings you can find on these matters. In fact, you cannot find the material in this book elsewhere, not even in Vyasa's yoga commentaries or in Tibetan Buddhism texts. If you haven't bought this book already, check it out and you'll see.
The deeper issue I want to discuss are the Dharmakaya, sambogakaya and nirmanakaya bodies you must cultivate to claim full Enlightenment … complete and perfect self-realization. That's when we can say your cultivation work is accomplished, but of course you still have you vows of compassionate which keep you working throughout the universe to help save other Sentient beings.
Normally we call spiritual self-realization "seeing the Tao" in Taoism, "seeing your original nature" in Zen, or in Christianity "becoming one with the Father" or reaching true selflessness. In Tibetan Buddhism the stage of "attaining the clear Light" is the same thing, and there are a whole host of other names for this accomplishment in the world's genuine spiritual paths that are able to go far enough to reach this stage. But I warn you ... most religions do not. If at all, most religions and spiritual greats of the past only reached to some Form Realm or Formless Realm Samadhi attainment.
Even if you end up realizing your original nature, seeing the Tao is not the whole picture. Enlightenment actually has three parts to it, so awakening to the Tao is actually only the true start of the spiritual path. You cultivate realms of Samadhi and Dhyana only to help you awaken, but after realizing your original nature, or "Dharmakaya," you still have to cultivate three other Enlightenment bodies.
Imagine that ... you achieve Enlightenment, and it's not over. There's still more work to do in terms of personal cultivation.
Buddhism, Taoism, Hinduism and Christianity speak openly of this trio of principles or "bodies" that must be mastered for complete spiritual attainment. Whether we call this trio Father-Son-Holy Ghost, Dharmakaya-sambhogakaya-nirmanakaya, essence-appearance-function, or Brahman-Vishnu-Shiva, they are all synonymous with the same set of principles.
When I was living in Asia I spent years collecting all the best explanations of the Dharmakaya-sambhogakaya-nirmanakaya bodies that I could find -- because there is little in English available -- and incorporated the best of the best into How to Measure and Deepen Your Spiritual Realization and The Various Stages of the Spiritual Experience on our website. This is not an easy topic to grasp, so to delve in deeply you're going to have to go after other source material.
Rather than trying to wax eloquent myself in explaining this trio, you're in for a real treat which will make this newsletter far longer than normal. It turns out that Pia Giammasi has just finished translating Zen master Nan Huai Chin's commentary on The Diamond Sutra, which is one of the most beautiful classics in Buddhist literature. So we're going to excerpt a small section from this book that comments on the fifth chapter of The Diamond Sutra, where Buddha talks to Subhuti about physical appearance. I've changed the excerpt slightly so reads better, and hope you enjoy it.
The purpose of this little excerpt is several-fold. First I want you to distinguish between cultivation on form and Wisdom. I want you to get an introductory lesson on the Dharmakaya, sambhogakaya and nirmanakaya (nirmanakaya are often called projection or transformation bodies, such as astral and mental bodies you can project after a sufficient stage of chi cultivation), I want you to learn a bit about Padmasambhava, and get a small taste of The Diamond Sutra as well. So here's Pia's translation of Nan Huai-Chin's commentary on verse 5 of The Diamond Sutra:
In The Diamond Sutra there is a line which runs, "Subhuti, what do you think? Can the Tathagata be perceived by means of form or appearance?"
Buddha's student, Subhuti, then replies, "No World-Honored One, the Tathagata cannot be so perceived."
Now, everyone should note that in the Sutra it was just telling us not to dwell on appearance or form, to practice charity without dwelling and that blessings would follow from this. The fortune or blessings one receives from the culmination of Wisdom are infinite and immeasurable. Here it goes a step further in telling us the reality of seeing a Buddha.
This is very serious. Everyone who is a Buddhist wants to see a Buddha. So, Buddha asked Subhuti, calling him by name, "Subhuti, what do you think?" What's your idea, Subhuti, can people perceive The Buddha in a physical form?
In the sutras it says that The Buddha has thirty-two physical marks (laksanas, or physical marks of a Cakravartin-"wheel king") which distinguish Him from ordinary mortals. These are described more fully in the eighty detailed physical characteristics.
For example, He has thousand-spoked wheel signs on His feet, long slender fingers and toes that are finely webbed, a long broad tongue and so forth. These signs all arose from many lives of cultivating merit.
If one makes offerings of Flowers and Incense to The Buddha, then in the next Life, one will be more beautiful. If one offers Clothes, in the next Life he won't have to worry about going without and will have a healthy Body. Also if one regularly offers medicine, one won't get sick in the next Life. If in a previous Life, a person refused to give medicine as charity, in this lifetime he will encounter many hardships and illnesses.
These results just follow the laws of Karma.
How then did The Buddha gain these thirty- two marks and eighty characteristics?
They are the result of virtuous behavior.
These marks are those we could see when The Buddha was alive, in human form. Ananda, His cousin, had thirty of these marks as did the great translator, Kumarajiva. At this point, The Buddha was asking Subhuti if the Tathagata could be seen by means of these thirty-two marks. Subhuti answered, "No, World-Honored One, the Tathagata cannot be so perceived."
You might ask, if the Tathagata cannot be perceived by means of form or appearance, why then in the temples are there statues to which we prostrate?
Buddhism is just like all other religions in that it is against worshiping idols. Then, is it that we shouldn't prostrate to the images of Buddhas and Bodhisattvas?
The answer is simple: because of The Buddha, you prostrate to yourself.
The Buddha's image causes respect to arise in you and you prostrate. The image is merely a representation of "I."
When you prostrate, you are not bowing down to The Buddha, rather you are bowing down to yourself, and therefore you are saved.
All religions boil down to the same essence: "I" don't save you. You save yourself due to your mind of true respect.
In actuality, it doesn't even have to be an image of The Buddha to which you prostrate. It could be some wood or clay, but if in your mind it is The Buddha and reverent respect arises, then you have succeeded. This is what is meant by, "because of The Buddha, you prostrate to yourself." It is not bowing down to "me." You bow down to yourself. What part of yourself? Your mind, your respect.
Not only should an idol not be taken for The Buddha but also, while He was on this earth, if you took His physical Body to be the teacher, you were grasping onto form.
In the Surangama Sutra, it tells how Ananda made this mistake. The Buddha asked him why he had become a Monk. Ananda answered that he saw how beautiful The Buddha looked and how He gave off gentle, golden-hued Light. Ananda reckoned that this was not the result of ordinary Karma. The Buddha then scolded him saying, Ananda, you are so foolish! You are not only attached to form but have become a Monk due to attachment to physical Beauty. This same attachment drew Ananda into a potentially dangerous situation with the woman Maugdalena. Thus, The Buddha said one cannot perceive the Tathagata by means of the physical form.
"Why is that? The form and appearance spoken of by the Tathagata is not true form and appearance." What is the reason? The true Body beyond birth and Death is not this physical Body. The physical Body experiences birth and Death. Even if one lives to be a thousand years, in the end one must still die.
For instance, there was a famous Monk called "Jewel-Fisted Zen Master" who lived a thousand years. He practiced for about five hundred years in India but hadn't yet awakened to Great Enlightenment. Knowing that Zen master Bodhidharma would bring Chan (Zen) Buddhism to China, he went ahead to wait for him. After seeing Bodhidharma, he had his Great Awakening and lived another five hundred years in China. As a result, many places have temples named after him.
There are many examples of people who live extraordinarily long lives. Buddha's number one student Mahakasyapa is an example of one still living on this earth. Long Life is merely a physical appearance. It is not beyond birth and Death. A thousand years is still but a thousand years.
That which is beyond birth and Death is not the physical Body, or the rupakaya. It is the Dharmakaya, which has no appearance. This is why The Buddha again emphasized the point in the Sutra, where it says: The Buddha told Subhuti, "Everything with form and appearance is merely Illusion. If all form and appearance are seen as Illusion, the Tathagata will be perceived."
The famous translator Monk Kumarajiva, in translating this part of The Diamond Sutra, used very strong words, "The Buddha told Subhuti." In this section, pay particular attention to the words "everything with form and appearance." Whatever may transpire because of one's cultivation work would not happen without this effort. People talk about different meditative experiences, but when one is not meditating, these go away. Every visaya is but an appearance, and every appearance is but an Illusion, not reality.
How then, does one perceive the real Buddha, the Tathagata? Only when one has perceived the Dharmakaya has one come "face to face" with the real Buddha. If one perceives that all form is not form, this is not Emptiness.
Most people explain this as achieving Emptiness. This is foolishly adding another meaning to the words. The Buddha only said to perceive form as Illusion.
What then is "not form"? Buddha gave no definitive explanation.
Please be careful on this!
Most people who study The Diamond Sutra will give their own explanation of Emptiness. Those are your own words and not The Buddha's. The Buddha simply said to perceive that form is not form is to perceive the Tathagata, the Dharmakaya. The important point is that The Buddha said "Illusion" and not "empty." What is this really saying? Simply, do not dwell.
Dharmakaya, Sambogakaya, Rupakaya - Substance, Appearance, Function
The most important lines in the fifth section of The Diamond Sutra are "Everything with form and appearance is merely Illusion. If all form and appearance are seen as Illusion, the Tathagata will be perceived."
In the middle of The Diamond Sutra, there is a gatha which reads, "One who looks for me in appearance; Or pursues me in sound, Follows paths leading astray, And cannot perceive the Tathagata." And at the end of the Sutra, there is another gatha which reads,
All phenomena are like
A dream, an Illusion, a bubble and a shadow
Like a dew drop and a flash of lightning
Thus you should view them.
For the last thousand years, Buddhist and literary scholars as well have argued over which gatha contains the main point of The Diamond Sutra. These lines in the fifth section can also be taken as a gatha. I hope that when you are studying on your own, you will also take this question into consideration.
The Buddha said that we should not perceive the Tathagata in form. Everyone who's studied some Buddhism knows that when one becomes a Buddha, one also achieves the three bodies, or kayas. These are the Dharmakaya, the sambogakaya and the rupakaya. This is why in some temples you will see three of the same Buddha images on the same altar. They represent The Three Kayas.
This became very popular in China, and by the Tang Dynasty, the Taoist temples were also doing their own form of this. Taoists had the Three Clear Ones: the High Clear One, the Supreme Clear One and the Jade Clear One.
This situation is representative of the world of religion in general. Whether they be "Western" or "Eastern," religions do influence each other quite deeply.
We've all heard the terms for The Three Kayas. What do these mean?
The Dharmakaya is clear and serene, the sambogakaya has billions of appearances, shapes and sizes and the rupakaya is complete and perfect. Let's put Buddhism to one side and look from a philosophical perspective. The Dharmakaya is the basic substance, that which all the phenomena in the universe have in common. In modern-day terms, one could loosely use the term "energy wave."
The sambogakaya is the outward appearance as it goes through various transformations which can perform many different functions, these functions being the rupakaya. From a philosophical perspective, the three bodies are substance, appearance and function.
Everything in the universe has these three aspects. Take water, for example. It can be made into tea, ice-cubes, steam, and so forth, all with different appearance and functions, but no matter how it transforms, the basic substance is still water. We now have some idea of what The Three Kayas are, in theory at least.
In Buddhism, when we say a person has awakened to Supreme Enlightenment, achieved anuttara-samyaksambodhi, to what exactly has one awakened? It is exactly that basic substance of which all Life in the universe is comprised, the Dharmakaya. In The Heart Sutra, it is called, "neither beginning nor ending, pure nor impure, increasing nor decreasing." In the opening verses preceding The Diamond Sutra, it is referred to in the line, "How to achieve immortality, the indestructible Vajrasattva?" The familiar line, "Not a thought arises, the entire Body reveals itself" also refers to the Dharmakaya. The Dharmakaya has no appearance.
As to the perfect reward Body, the rupakaya, this is the result of one's cultivation work and is very difficult to achieve. I mentioned before the thirty-two marks of a Buddha and the eighty detailed physical characteristics. The Body of anyone who has succeeded in cultivation, attained the Tao, has undergone a complete physical transformation. This physical Body is the reward Body.
Why is it called the "reward Body"? Actually, everyone's Body is a "reward Body." If throughout one's Life one is very comfortable and fortunate, this is the reward of previous virtue. Others may experience a lot of pain and Suffering and lead a very pitiful Life. Their Body is the result of non-virtuous actions in a previous Life. Through cultivation work, we transform this karmic reward Body.
In the Taoist school, they describe the process as getting rid of illness to lengthen one's Life and achieving immortality. This is talking about transforming the reward Body. Achieving the perfect reward Body is gaining complete liberation, changing mortal bones into immortal bones and gaining every kind of super Power.
This is extremely difficult to achieve. The perfect reward Body is very difficult to cultivate. The Taoist cultivation, opening qi mai, as well as Esoteric cultivation, opening the three channels and seven chakras, both start from the reward Body. Samatha and Samapatti (stopping and introspection), the Pure land practice of reciting The Buddha's name and vipassana meditation are all examples of practices which mainly cultivate the Dharmakaya. When one cultivates to the point where he or she has at will another Body outside of this physical Body, this is the sambogakaya or transformation Body functioning. This is a very basic overview of the three bodies.
The average person who practices Buddhist or Taoist cultivation works on the Dharmakaya.
The Esoteric school emphasizes the achievement of the three bodies because only when one achieves The Three Kayas has one successfully completed the Path. This is also called completion in one lifetime. "In one lifetime," means in this one lifetime to settle the question of Life and Death, to succeed at achieving the three bodies. In theory, this can be done, but in actuality, it is of the utmost difficulty. One must achieve perfection of Vinaya (discipline), Samadhi and Wisdom as well as completely transform this physical Body of four elements born of one's parents. Only this can be called completion in one lifetime.
Lotus Born
In Tibetan Esoteric Buddhism, in addition to worshiping Shakyamuni Buddha, they also worship Padmasambhava. It is said that Padmasambhava is the Reincarnation of Shakyamuni Buddha, born eight years after The Buddha's passing. The Buddha was born of the womb and there were many things he could not teach as the founder of the orthodox teachings. Therefore, to found the Esoteric teachings, he returned born of a Lotus transformation.
In southern India, there were a king and queen who were childless and in despair about their situation. While they were in the imperial Gardens gazing at the lotuses one day, suddenly one Lotus grew taller and larger. Out of the pod in the center burst forth a small boy of flesh and blood. Thus, he was called Padmasambhava, the Lotus Born.
As a prince, he was heir to the throne, but just as Gautama Shakyamuni did, he left the royal Life at eighteen to follow the way of a Monk. Unlike as in his last Life however, he did not pass away into Nirvana. Instead, he rode into the air on a white horse.
Earlier on in Tibet, every year there would be huge celebrations commemorating this. People would perform Fire pujas throughout the country. They would burn all kinds of things as offerings-clothing, grains, valuables. Some women would even cut their Hair and burn it as an offering. The fires would be kept burning for seven days and seven nights. People encircled the Fire, continuously Chanting Padmasambhava's Mantra. Padmasambhava would always appear on his horse, circle the Fire once and then disappear again. Padmasambhava always looks as he did as a young man with two small wisps of mustache. This is to show that he had achieved the perfect reward Body.
In Taoism, this would be called immortality or "The sun and moon rest together; Heaven and earth have the same longevity." Upon achievement of the perfect reward Body, the sambogakaya is also naturally achieved. In order to be the role model for Esoteric Buddhism, he had to have had completion in one lifetime for the teaching to be perfect.
Now that we understand this, we can see that The Diamond Sutra concentrates on perceiving the Dharmakaya.
What is perceiving the Dharmakaya? It is Enlightenment, seeing the Path.
The Diamond Sutra is of the Prajna (transcendental Wisdom) teachings which mainly focus on True Form Prajna. This is the substance of the beginningless source of all Life. The rupakaya and sambogakaya are within the Prajna visaya. This is why The Buddha said one cannot perceive the Tathagata through the physical form. The Tathagata is the origin of all Life, the essential substance of all Life. To have Faith and reverence is no problem, but to become attached to a form is wrong. Not only in Buddhism is this wrong, but in any other religion as well.
Grasping onto Physical Appearance
In my experience, there are many people who grasp onto physical appearance. Those who grasp onto appearances tightly fall into one or another category of psychological illness. Sometimes it can be quite serious, even beyond treatment.
This is something encountered not just in Buddhism. Any religious order or community will encounter these kinds of people. They are not open to receiving any teaching, because they are grasping onto blind Faith. In Buddhism, this is called grasping too tightly onto form. The full title of The Diamond Sutra is the Diamond Severer Sutra, which has the underlying meaning of the culmination of Wisdom that does not grasp form and that one cannot perceive the Tathagata through form.
Many people who do Zen or other kinds of practice will often ask, is this or that kind of experience good? Is this or that a good sign? You absolutely must remember that "All phenomena are but illusions."
Today in meditation you reached a wonderful state, but without meditation, there is no wonderful state, so this is obviously not Tao. If by sitting in the Lotus position the Tao is conferred upon one and then is taken back when one's legs uncross, this is the cultivation and attainment of one's legs and not the Tao.
To borrow a line from Taoism, "The Tao, it cannot for an instant leave; that which leaves is not the Tao." It is also what The Heart Sutra calls "no beginning or ending, not pure or impure, not increasing or decreasing ..." It's not as if by cultivation one can increase it, or that in slacking off it will decrease. The Tao cannot be perceived by appearance and thus, all phenomenal appearances are but illusions.
This being the case, what if a Buddha appeared right in front of your eyes? In Light of The Diamond Sutra, how should this be taken? If you were really seeing a Buddha standing in front of you, you'd better go have your eyes checked or carefully examine your psychological state. Some people may hear sounds or have premonitions. Most people who have these happen to them Love to play around with this stuff.
Hey! Don't get sidetracked! All phenomenal appearances are but illusions. The highest Bodhi is incredibly ordinary. The most wise and skillful actions are also the most simple. The same with people, the more wise and skillful they are, the more commonplace they appear. Lao Tzu said, "The highest Wisdom appears stupid." The ultimate Wisdom is plain and simple. This is true of philosophy and science as well.
People always feel that their Life is special. That is just one's own feeling. It's not until one has experienced Life at its most simple that one has tasted the height of it.
On this point I sometimes joke saying that human history, from a Western perspective, was shaped with two halved apples. The first was the apple that Adam and Eve ate which kicked off human history. The second apple was the one that Newton saw fall which then changed the course of human history. Throughout the ages, people in many lands had happily eaten apples without ever having discovered gravity. Then out of the blue, Newton sees an apple drop and realizes that the earth has gravity.
An apple is a common thing. Every year apples drop to the ground. One person through this very common knowledge brought forth something extraordinary. Another example is steam. We've all seen boiling water and seen the steam, but someone saw in this common phenomenon the Power to run an engine. Every common object and situation has this same potential. The extraordinary is within the ordinary.
In studying Buddhism, don't go chasing after the strange and mysterious. If you can live Life at its simplest, then you will know The Buddha. In other words, you will perceive that all phenomena are illusions and not even The Buddha can be obtained. If at all times one does not grasp appearances, then one will perceive the Tathagata, the original nature of the Dharmakaya.
The fifth section of The Diamond Sutra is extremely important, especially to those people who work hard on their daily cultivation. Prince Jiao Ming called this section "Like Theory, the Truth Is Perceived". The "theory" is the Dharmakaya. The essence of Tao is a "theory," an understanding. The rupakaya and sambogakaya are one's ordinary affairs. Theory is in the philosophical realm while one's "affairs" are one's effort in cultivating the right way. This title, "Like Theory, the Truth Is Perceived" is pointing to the Dharmakaya.