No More Learning

210. The primordial wisdom ofthe dharmadhatu pervades space.
The final level ofthe stage ofnon-meditation is called the "mixing of the mother and child clear light," or the meeting of the mother and child luminosity. This luminosity has many names. Sometimes it is called the primordial wisdom which sees things as they are; Mahamudra, dharmadhatu, or tathagatagarbha, All of these refer to the same basic luminosity which has two aspects called "mother luminosity" and "child luminosity. " The mother luminosity is the actual true nature of mind. It is the unchangeable part of mind, the dharmata, which is always present as a foundation of Buddhahood
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until it has been reached. The child luminosity is the path of meditation we progress along slowly and gradually with the experience of clear light gradually increasing bit by bit until we finally realize this stage of non-meditation. We then realize that this growing realization is the same as the original nature ofall things and that it was always there. So this is like mixing the original mother luminosity and the developed child luminosity and recognizing them as the same thing all along.
The realization of this final level of non-meditation is all- pervasive. The wisdom of dharmadhatu expands throughout space pervading all phenomena. It is then present all the time whether we are meditating or not, without ever ceasing to be. In all there are twelve specific levels specified on the path ofMahamudra (three levels ofeach ofthe four stages). Even ifthese levels might be too advanced for us right now, this knowledge will help us to progress and improve our meditation in the correct direction in the future.
211. In short, asfor as meditation is concerned?
212. Ifthe mindcan dwellaccordingto our wishes, this is one-pointedness. 213. One then sees theface ofordinary mind.
We have a briefsummary ofthe four yogas. The text says, "Ifthe mind can dwell according to our wishes, this is one-pointedness. " In terms of resting in equipoise, when the mind can dwell as long as it wants and there is some control this is one-pointedness-the first yoga. The quality ofone-pointedness is that one really sees the nature of ordinary mind, meaning one experiences ordinary mind directly, not intellectually.
214. Realizing that there is no foundation is "no elaboration. "
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Then in the second yoga of"no elaboration," we basically realize there is no root, and we are completely free ofa foundation. When looking at the essence of the movement of mind or looking at the essence ofthe still mind we see them to be ofthe same nature. Neither of them has a foundation nor a root and so they are essentially the same. Then there is no longer an essential distinction between the mind either abiding or moving.
215. Liberatingalldualisticperception 216. In awareness is ''one-taste. "
Then whatever clinging or fixation there is to duality ofexternal appearance and internal mind, self and other, is liberated through the experience of meditation. In the very recognition of awareness this duality is liberated. And this, in short, is the state of one-taste, the third yoga.
217. Transcendingallconventionaltermsofmeditatingornotmeditating, 218. The imprints are ended. This is "non-meditation. "
Finally, in the next stage we no longer are able to designate a certain state as meditation and another state as non-meditation. The distinction between these two is completely transcended and has become completely irrelevant. Any habitual pattern or imprints of the obscurations of emotions or the obscurations to knowledge are transcended. This is the fourth yoga of non-meditation.
This then is the description of the twelve stages within the four yogas. This is also described in detail in Tashi Namgyal's Moonbeams ofMahamudra in which the method ofcategorizing experiences into these twelve stages is compared with the normal Buddhist approach of the five paths and ten bodhisattva stages. 29 Tashi Namgyal in a
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scholarly approach explains which of the twelve stages is related to which bodhisattva stage in great detail. Whereas this song of Mahamudra by Jamgon Kongtrul is a spiritual song of inspiration which comes from direct personal experience, the whole purpose for Tashi Namgyal (1512-1587 C. E. ) in writing Moonbeams of Mahamudra was to refute the Sakya Pandita who said the whole idea of Mahamudra was not really a valid or authentic path. The Sakya Pandita said that to do this kind of stupid Mahamudra meditation would result only in being born as an animal or ending up in the form or formless realms, so it wasn't really a true method. So Tashi Namgyal thought he definitely had to refute this. Actually, he asked Drukpa Padma Karpo, another great lama, to write a book in refutation of all the accusations of Sakya Pandita. But Padma Karpo wouldn't do it. So Tashi Namgyal had to do it himself. Tashi Namgyal says in Moonbeams ofMahamudra that most people who have had experience of Mahamudra don't know how to write about it because they are not learned enough to say anything about it. And those who are learned enough to say anything about it have had no meditation experience of it. And still others who have both the experience and the scholarship do not have the altruistic mind to do it. He was referring to Padma Karpo, because he wouldn't compose this as if he didn't have an altruistic motivation. Then Takpo Tashi Namgyal says, "I am not learned in this experience, but at least I have the thought of benefiting others by writing this book. " In this book he refutes the accusations ofSakya Pandita by saying that maybe it is true that ifyou meditate like an idiot or you meditate on stupid Mahamudra, you would be born as an animal. But this is not the fault of the dharma, that is the fault of being an idiot.
219. Those on the level o fthe great yogins, 220. Starting with Naropa and Maitripa,
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221. Down to my venerable lama Pema Wangpo,
222. Those belonging to the golden garland o fthe Kagyu
223. Have gone to the dharmakaya kingdom ofnon-meditation,
224. They have purified the darkness o fthe two veils in the dhatu 225. Extended the great skill o fthe two kinds o fknowledge
226. Andopenedthe treasury thatpervades spacefor the benefitofothers.
The meditator who goes through all twelve levels and increases the experience as described in this text is called a great yogi. This kind of yogi has existed from the beginning of the Kagyu lineage with Naropa and Maitripa right down to Jamgon Kongtrul's own lama Perna Nyingche Wangpo. All of these have been masters who have reached this final stage of non-meditation in which all faults have been completely eradicated and who have the good qualities described. They have reached the kingdom ofthe dharmakaya. The main things which they abandoned were the two veils or obscurations: the obscurations of emotions and the obscurations of knowledge. With these two veils being completely purified, the knowledge ofall ultimate phenomena and the knowledge of all conventional phenomena develops. These two wisdoms increase and then help all sentient beings. It is like opening the treasure of the sky which completely pervades throughout space.
227. They remain as a refuge beyond doubt.
228. The ora/lineage has been passed. from one to another
229. This means that it is notjust words, but the meaning that counts.
Because these faults have been abandoned, the qualities which have been obtained, and the activity for the benefit of beings has been made, these lineage lamas have become a source of refuge. One doesn't have to wonder whether they have the ability to provide refuge
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because in the Kagyu lineage, Mahamudra teachings have been passed on from one lama to another. Each lama received the complete instructions. The student then relied on these instructions and attained realization and then, in turn, became worthy of passing on those instructions. In this way, not just the words of the realization have been passed on, but every one in the lineage was also a holder of this meaning, so the true meaning of the instructions were passed along also.
230. Even though I am an undisciplined, vile ordinary person
231. As I am holding the sign o fyour noble lineage,
232. Please lead me quickly to the kingdom ofnon-meditation.
233. Kind ones, please completely purify my rigid mind in the dhatu.
Jamgon Kongtrul adds a supplication to the ending of this discussion on path Mahamudra. In his supplication he says he is an "undisciplined, vile ordinary person," meaning a person under the influence ofdisturbing emotions, undisciplined, and lazy. He says, even though I am like that, at least I have entered into the Kagyu lineage. He says, all I have is this sign that I am Kagyu and asks to please bring him quickly to the kingdom of non-meditation, where "rigid mind," all discursive thought and concepts are completely purified in the dharmadhatu.
Questions
Question: It seems to me that in our particular sangha the idea of one-taste is interpreted as meaning that we don't have any more preferences, that anything goes, that if it is too hot, that is one-taste, that is okay then. If the steaks comes well done when you asked for it
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medium rare, that is fine, you feel just fine about that. I like to know really ifone-taste means that.
Rinpoche: Yes, this is one flavor, but it also includes the aspect of knowing or awareness. It is not like you are not aware that the steak is overdone, you have an awareness of it. But the state of not having attachment to anything nice and, not having aversion to anything unpleasant, is an experience of one flavor.
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III. FRUITION MAHAMUDRA
234. Fruition Mahamudra is concerned with:
Fruition Mahamudra is the actualization of the Mahamudra experience. As an ordinary person we are not aware ofour own true nature and that is the ground Mahamudra. Then through the teachings of the Buddha and the teachings of our root lama we are introduced to that nature and we learn that our true nature exists and we have Buddha-nature within ourselves. But it is not enough to simply know that it exists, we need to have realization brought about by meditation, which is the path Mahamudra. When the path is actualized, then we have fruition Mahamudra.
235. The ground is introduced as one's own face, the innate three kayas; 236. The path consists in concentrating on the view and meditation; 237. Andthefruition is the manifestation ofthe immaculate three kayas.
We begin with a brief explanation in these verses. Foundation Mahamudra is completely unfabricated, innate, just as it is. If one recognizes it, it doesn't become better. If one doesn't recognize it, it doesn't become worse. The ground has the nature of the three kayas;
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the unborn basis of the dharmakaya, the unceasing radiance of the sambhogakaya, and the energy of manifesting of the nirmanakaya. These three are present as the natural state Mahamudra. Through meeting exceptional teachers and relying on their special methods and exceptional instructions, ordinary mind can be realized. This is only possible because there is this foundation.
It is not enough to have an introduction to this true nature because through endless lifetimes up to now we have become habituated to certain conditioned patterns including many negative patterns. So when we sit to meditate after being introduced to this ground Mahamudra, sometimes flashes of realization of this true nature occur, but then again these are swept away by the power of confusion. When this happens, the recognition of the basic foundation becomes impure or imperfect. So as well as the view, one needs to bring home the crucial point of meditation, really concentrate in meditation.
Developing the perfect view with meditation will result in the confusion or illusory beliefs diminishing and disappearing. Then primordial wisdom will be able to flourish more and more. This meditation on view will result in the actualization of the three kayas without any stain or blemish. The primary stains are the two olm:urations: the obscurations of the emotions (the kleshas) and the obscurations to knowledge.
238. The dharmakaya is the basis, emptiness without any elaboration.
The actualization of the three kayas at the time of the fruition Mahamudra has three qualities. The first is described by the Tibetan word shi, which means the "nature," the basis," or "character. " The word shi here means the true nature. In the more colloquial Tibetan the word shi is used to mean a person's character, such as if the person
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has a good character or a bad character. The basic underlying character ofall phenomena and ofthe mind itselfis emptiness. This essence is, furthermore, completely free from any kind ofconceptualization or elaboration ofwhether it actually exists or doesn't exist. The emptiness of the character or nature itself is the dharmakaya.
The Sanskrit word dharmakaya is made of the word "dharma" and "kaya. " The word "dharma" was translated into Tibetan as cho. The Sanskrit word "dharma'' is "holding," in the sense of holding one from falling into suffering of the three lower realms. When this word was translated by the great translators into Tibetan, they chose the word "cho" which means to improve or remedy a situation. For instance, one would use cho if a person were sick and needed to be made well, one would remedy their sickness. Although there is a slight difference in these words (cho spelled chos being "dharma" and cho spelled bcos meaning "curing"), the meaning is the same because both of them imply a certain capability. For instance, to prevent something from falling so that it doesn't fall (dharma) is similar to the ability to save it (cho). Similarly, to improve one's faults or improve one's sickness also implies this ability or capability. So in both cases the actual meaning is the same. The second part of dharmakaya is "kaya," which literally means "body," but in this context has nothing to do with body or form. It is a word to indicate the basis or foundation or the root ofthe dharma. The foundation ofthat ability is that capability implied in the word dharma.
239. The sambhogakaya is its brilliance, the naturally luminous.
When we say the basic character or nature is empty, it is not the same as when we say a house is empty or the sky is empty. This kind ofemptiness means completely devoid ofanything, nothing there to change and nothing there to rake place. However, when we use
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"empty" in terms of the nature of mind, it means this essence is essentially empty ofanything substantial, yet it has a certain capacity, a certain brilliance or radiance. Radiance is this aspect of appearing, rather than the aspect of being empty. Even though the essence is empty, it has this unceasing radiance or energy, the nature ofclarity or luminosity. This brilliance (Tib. dang), this clarity or luminosity (Tib. salwa), is the nature of the sambhogakaya.
Sambhogakaya in Tibetan is long cho dzok pay ku with longcho meaning, having possessions or pleasures, having everything that you could possibly need. It allows for all pleasures and all possessions to arise for oneself and others. The second part dzok pay means "complete" or "perfected. " So all possessions, enjoyments, all happiness is perfected in the sambhogakaya.
240. The nirmanakaya is the unceasingplay ofvarious manifestations
This luminosity has a certain power or energy to it. It is like a wild animal. It is very powerful and there is nothing that it can't do with its power, its force. This force can manifest as all the varied phenomena of the world and there is no way of blocking or impeding it. This energy manifests without anything being able to impede it. This quality, this energy, or force is termed the "nirmanakaya. "
Nirmanakaya or tulku in Tibetan literally means "emanated" or "emanation body. " The dharmakaya has all the qualities of enlightenment already present as a foundation, all qualities are completely perfect already, but no one can perceive them because there is no form. The further perfection ofall happiness or bliss, the sambhogakaya, manifests out ofthe dharmakaya, but ordinary people don't perceive it either. So there is a further manifestation, an actual emanated body that anybody can perceive.
In the word nirmanakaya the term "kaya" is to be understood as "body or form. " So coming
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from the dharmakaya, the nirmanakaya is perceived at the impure level, manifesting as the foundation for bewilderment. The energy or force of the nirmanakaya manifests on an impure level, actually as confused (i. e. not true) appearances. All the appearances that ordinary beings perceive are perceived in a confused or ignorant way. The pure aspect of the nirmanakaya is the Buddha activity that is constantly taking place for all sentient beings.
241. Encompassing all things,
242. The nature ofMahamudra is coincidence. 30
So this nature ofMahamudra pervades all objects. It is completely all-pervasive, all-encompassing, and all-embracing.
243. The realm o fdharmas free from accepting or rejecting. 244. Possessing the beauty ofunconditioned bliss,
The dharmadhatu is completely free of anything to give up or anything to reject, so there is nothing added or gained in the dharmadhatu, this nature of Mahamudra. Also its nature is bliss. This is not the kind of happiness that we sometimes feel and sometimes don't; this bliss can't change or disappear. It is said to be pure or completely stainless happiness. It is like a young beautiful body which is in its beauty is completely at peace, not just a happiness that comes and goes.
245. It is the great and vast wealth ofwisdom.
246. It is the naturalform ofkindness transcending thought.
Not only is it great bliss, but there is an aspect of understanding. It is the complete manifestation ofthe two wisdoms; the knowledge of
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absolute phenomena and the knowledge of relative phenomena. Having these two knowledges causes a great expanse ofwisdom and also it is the very manifestation ofcompassion. In the mind ofgreat compassion, the Buddha activity is unimaginable and unfathomable, and manifests wherever needed.
247. Becauu o fwisdom, one does not stay in samsara
248. Because o fcompassion, one does not stay in nirvana 249. Activities are spontaneously accomplished without effort.
From this realization ofdharmata, two great qualities arise: prajna and compassion. Since one has understood the nature ofphenomena, there is no dwelling in the state ofsamsara and one will be naturally liberated from it. Arising out ofthis wisdom is also great compassion. Being in the state of bliss and peace for oneself is not sufficient. There is this automatic, spontaneous compassion arising for all beings. Because ofthe compassion there is no abiding in nirvana, no staying in the state of peace or nirvana. Therefore, not only one's own purpose is achieved, but the purpose of all beings. Buddha activity which is completely without effort, not deliberate, will spontaneously arise.
250. The luminosities ofground andpath, combine like mother and child.
251. Ground andfruition will bejoined together
As this occurs the foundation clear light or luminosity and the path luminosity "combine like mother and child. " This was described previously, exactly the same way. Primordial wisdom was always there from the beginning. That foundation luminosity and the luminosity which is realized on the path of practice become inseparable. The
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mother and child clear light combine. Based on this experience of the uniting of the mother and child luminosities, the foundation Mahamudra and the fruition Mahamudra are simultaneously present, or realized to be the same thing, not two.
252. Buddhahoodisfoundinone'sownmind. 253. The treasure thatfulfills all wishes is revealed 254. E ma! What a great wonder!
Then it is said that the Buddha is found in one's own mind. Buddhahood, the realization of Buddha doesn't come from anywhere outside, it is not something newly found or invented but it is found from within one's own mind. And at that time, all needs and desires, anything whatsoever is revealed or brought forth, just like opening a treasure. Everything that was ever needed is now brought out like opening a great treasure. And where is that treasure? It is inside, it is within one's mind and it is found. And this phenomena is said to be so amazing. It is so fantastic, awesome. It says that through these exceptional teachings and so forth it can be realized this way. That is the ending of the discussion of the foundation, path, and fruition Mahamudra.
Now at the very end Jamgon Kongtrul repeats in a very brief way, going through the whole thing, this time dividing it into four, first the view, then the meditation, then the action and then fruition.
255. Regarding the view o fMahamudra
256. Analysis cannot define it.
257. Therefore, throw knowledge ofmental constructions away!
The Mahamudra view, cannot be reached through inference or conclusion or investigation or any kind of intellectual process.
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Normally, view is something that we investigate. We come up with a theory through logical thinking, a logical process. But in the case of Mahamudra this doesn't work. There is no way to say this is it, this is the view that you are supposed to have, and this is Mahamudra. Any kind ofinvestigation or theoretical kind oflogical thinking does not apply, it does not work at all. So it advises you to completely throw out any kind of theories, any kind of logic, to throw them far away. The view ofMahamudra has to be pointed out in our mind, it must be realized immediately in dependence upon the blessings and the powers of the lineage. Milarepa advised Gampopa in this way, that in the practice of Mahamudra, there is nothing theoretical that is going to help, that is going to arrive there, that the only thing is the direct experience of it. And that actually, if you apply theories and concepts to it there is a chance ofit going astray and being completely the wrong kind of experience.
258. Regarding the meditation o fMahamudra
259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise.
In the meditation ofMahamudra there is no particular experience that you have to try and cultivate, thinking, clinging, or fixating to some desire to have a certain kind of meditation, thinking, "This is what proper meditation ofMahamudra is. " And "This is not a good meditation or experience coming from Mahamudra meditation. " Not thinking in this way and not fixating on the experiences of bliss and non-thought and clarity as being something, thinking, "This clarity, I need to have this experience. I need to have this experience of non- thought. I need to have this experience of emptiness" and so forth. That is why the term "ordinary mind" is used, because there is no kind of fabrication or contrivance at all, or clinging to what kind of
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experience this meditation should be. So it says to totally throw that whole idea out and just rest in whatever arises in the mind.
261. Regarding the action ofMahamudra
262. Rules do not apply.
263. Therefore free yourselffrom notions o facting and not acting.
In the behavior or action of Mahamudra, there is no deliberateness and thinking, "I should do this particular thing. I should behave in this way. I shouldn't behave in this way," or thinking, "Now I have been doing Mahamudra practice I have to act and b<. ? have in a certain way. " There is no deliberateness, no kind of frame nf reference at all to one's activities, they are completely free from any thoughts of actions or non-actions, activity or non-activity.
264. Regardingthefruition ofMahamudra
265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
For the fruition Mahamudra, there is no attaining ofanything new, except that you arrive at where you already were, you arrive at the state which you already had or already existed. Nothing whatsoever is new, nothing is different than it was, except arriving back at where you started. So there are no ideas and one should completely give up any hopes that there is going to be some fantastic fruition of Mahamudra and it is going to be so wonderful and incredible and some kind ofbig reward. And there should be no fear of not obtaining this reward. Those desires of hopes and fears need to be thrown far away.
267. ThisistheprofoundintentionofallKagyupas.
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268. It is the only path used by all the Buddhas and bodhisattvas.
So these are the qualities all the Kagyu lamas have attained. It is the Mahamudra that they have practiced and the result ofMahamudra they have attained. The instructions they have given to their disciples were the Mahamudra instructions. So Mahamudra can be said to be the very essence oftheir thoughts or intentions. Also it is the way, it is the path which all Buddhas and all the Buddhas' children, all bodhisattvas, all siddhas and so forth have traveled. They have achieved enlightenment in this very way, in this one way. So it is the single path traveled by all the Victors and their sons.
269. It is the method to turn away the confused circle o fexistence 270. It is dharma for obtaining Buddhahood in one lifetime, 271. The heart essence ofthe sutra and tantra teachings.
It is also the method or means to turn back, or to reverse all the confusion of samsara, of existence. The whole of samsaric existence is transcended through this method of Mahamudra. And it is also the method ofobtaining Buddhahood in a single lifetime. It is like the very heart essence of all the teachings, all the dharma that comes from the Buddha, both the sutras and all the tantras.
271. May I and all sentient beings reaching as for as space 272. Simultaneously attain realization and be liberated. 273. May we reach the supreme Mahamudra state.
Then finally the song ends in a supplication or prayer, that I myself and all beings throughout space may be liberated through realizing Mahamudra, altogether, all at the same time, and thereby obtain the excellent state of Mahamudra.
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This text was composed by Yonten Gyatso Lodro Thaye, the subject of Padma, so as not to act against the seal o fthe all-encompassing speech o f Him, who is Prajnaparamita herself, emptiness endowed with all excellent qualities, who appeared as a ~jra Holder. The place was Kunzang Dechen Osal Ling on the left slope ofthe third Devikoti, the Precious Tsan-like Rock. SHUBHAM
This essence of the Prajnaparamita was taught by "the Vajra Holder which is to be understood as Jamgon Kongtrul's root lama Perna Nyingche Wangpo. Since it is so completely profound and vast in its scope, in order for it not to be lost, Jamgon Kongtrul Lodro Thaye, or Yonten Gyatso, has written it down in this song.
The place where he wrote this down is the "tsa dra rinchen dra" in the place called Devikoti. And he says the third Devikoti here because another name for it is Tsari. In the instructions in the tantra of Chakrasamvara are mentioned the twenty-four special places or power places. And of the twenty-four power places there are eight connected with body, eight connected with speech and eight connected with mind. One ofthe ones that are connected with mind, one of these sacred places is this place in India called Tsari, which is the first. There is also another place in the southern part ofTibet called Tsari, and then there is Jamgon Kongtrul's home here, which he also calls Tsari or Devikoti. That is why it is called the third Devikoti here. In the name tsa dra rinchen dra, which is the second part of the name here, the dra means "like," so tsa dra means "like tsa. " So he is talking about that it is like Tsari which is the original name of this place.
Then it is mentioned, as part of this name also, that it is a precious rock which is like Tsari, which is literally the name. The rock where Jamgon Kongtrul stayed was in the shape ofVajrakilaya. When the famous terton Chokgyur l. ingpa went there to that place he
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recognized it. There was a prophecy ofGuru Rinpoche ofthere being three termas that would exist. The first ofVajrasattva, then ofYangdag and then of Dorje Phurba, associated with the three places, the three points of forehead, throat and heart. Then when Chokgyur Lingpa was there at Jamgon Kongtrul's place, seeing this rock structure, he actually found these three treasures, these three termas, in the places corresponding to the forehead, throat and heart ofthis rock structure.
Then in this special place which has these qualities he had a retreat house to the left of it. This was called Dechen Osal Ling and is where he wrote this song. SHUBHAM at the end there means tashi, may everything be good, auspicious.
Questions
Question: Would you please explain again how bewilderment arises from the sambhogakaya?
Rinpoche: It is not that you think that it is arising from sambhogakaya. But this basic nature has this radiance, almost character kind of thing, which becomes clearer and clearer because it is unimpeded, it is unimpedable, unobstructable. So it manifests as further and further clarity or luminosity, which eventually is the appearance ofeverything, all objects and all objective reality, getting more and more clear. That whole process which describes it more or less from the original state through the whole process or development of more and more vividness or clarity taking place is the impure aspect description. If
you describe that same thing taking place through the pure aspect or, with realization, then that first unobstructedness ofthat radiance, where its nature is clarity or luminosity, that part is called sambhogakaya. Then when it is further manifested to actual appearances, that part is called nirmanakaya. On the one side you
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could call them bewilderment and on the other side sambhogakaya and nirmanakaya.
Question: So it seems that the difference whether it goes in increasing clarity and appearance is whether the emptiness aspect is present at the same time or not.
Rinpoche: Yes exactly. If one keeps in mind the realization of emptiness, then the first unimpeded aspect of the radiance is sambhogakaya and the further manifestation is the power and ability or strength of its manifestation is nirmanakaya. When there is no realization ofemptiness then it seems like the progressive development of the clarity into final appearance, bewildered appearance.
Question: Could you say something more about what it means that all qualities are present in the dharmakaya?
Rinpoche: This means that it has all qualities or is the foundation or basis of all qualities. It has the ability; there exists the capability of eliminating all that which is to be eliminated, all the bewilderment, all the ignorance, all the bewildered appearances of our normal experience. This whole thing which was described with the clarity being more and more vivid and final, the appearances and the whole duality appearing, is something which is to be cleared up or eliminated. That bewilderment is to be eliminated. It is something to be eliminated. When it is eliminated then we say it is through the actualization of the emptiness of the dharmakaya and, through the wisdom and quality of the understanding of the clarity aspect of this potential, the fact of it having all this potential as clarity. Because it has those two aspects or, one realizes those two aspects, it is said to be the foundation of qualities.
Question: So the qualities are not the dharmakaya itself?
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