The Final Fruition

From Rangjung Yeshe Wiki Texts
Jump to navigation Jump to search

This comes from Rangjung Yeshe's "The Light of Wisdom, Vol. V", (with the clarification of translation done by Tulku Urgyen Rinpoche, Tulku Chokyi Nyima Rinpoche, and Erik Pema Kunsang, the chapter titled simply "Fruition".

(Additionally this can be found on pg. 251 of RY's "Quintessential Dzogchen".)

...this explanation of fruition, the final destination, has two aspects: a brief statement and the detailed explanation.

1. Brief statement

The Lamrim Yeshe Nyingpo root text says:

To have realized the result of purification is as follows:

In this way, when the objects to be purified - the temporary defilements which are based on the ground of purification, the all-pervasive sugata-essence - have been thoroughly purified by means of the two stages of the path - (the means to purify) - you have realized the result of purification. Through that, the way this result naturally manifests as the great mandala of kayas and wisdoms, beyond rejection and attainment, is as follows.

The Magical Illusion specifically describes the identity of the fruition just mentioned:

The accomplished yoga, the great yoga,
Fully realized, as it is spontaneously present,
Is merely a label; these are not two,
And therefore it is this described like that.

The definition is mentioned in the Framework:

To reach the end of accomplishment is called fruition.

Accordingly, the word fruition describes when a yogi/ni has reached perfection in the supreme accomplishment of the pursued object of achievement.
Its different aspects are described in the previous source:

The identity of fruition is five aspects
Of Body, Speech, Mind, Qualities, and Activities.
According to context, each of these is five.

These correspond to the identity of twenty-five qualities of fruition, to be
explained; five aspects for each of the five comprising body, speech, mind,
qualities, and activities.

The Lamrim Yeshe Nyingpo root text says:

The perfection of benefit of oneself is the peaceful dharmakaya.
The spontaneously present benefit for others is the unified sambhogakaya.
Manifold skill in means to tame beings is the way of thenirmanakaya.
The distince and unmixed appearance aspect is the abhisambodhikaya.
Their one taste as dharmadhatu of the emptiness aspect is thevajrakaya.

Having revealed the five kayas, these are the five kinds of speech expressing their meaning:

Pure and ineffable is the ultimate speech of dharmakaya.
Illustrating through bodily form is the symbolic speech of sambhogakaya.
Possessing the voice of Brahma is the verbal speech of nirmanakaya.
Distinctively manifest is the knowledge speech of abhisambodhikaya.
Nonduality of audible emptiness is the wisdom speech of vajrakaya.

This essence of kayas which is mind, the five wisdoms,
Manifests from dharmadhatu as being mirrorlike,
All-accomplishing, discriminating, and equality.

As sub-aspects of five kayas are the five perfect qualities
Of realm, palace, light rays, throne, and ornaments.

Through pacifying, increasing, magnetizing, wrathful, and
spontaneously accomplished activities,
For as long as the sky exists, without knowing interruption,
For that long, the benefit of all beings filling space
Will occur spontaneously and free from effort.

To explain this is five parts: kayas in terms of that which serves as support for the superior qualities of all buddhas; the speech, being that which communicates the meaning of Dharma to those to be tamed; mind, being the support which is the unmoving essence; the qualities, being the source of all needs and wishes; the activities, since they accomplish benefit of others.

I. The five kayas

"Dharmakaya is the essence, having perfected the benefit for oneself through great abandonment and realization, in which every type of construct has completely subsided due to the wakefulness of knowing being liberated into basic space.

"Sambhogakaya is nature which spontaneously accomplishes the benefit of others, through the great compassionate frame of mind, which, while not departing from dharmakaya, appears as the unity of appearance and emptiness endowed with major and minor marks of extraordinary causation in the perception of the offspring of conquerors, the pure disciples on ten bhumis.

"Nirmanakaya is the capacity with the skillful means to tame whoever needs to be tamed--in accordance with the inclinations of impure disciples, the six classes of beings--through a display, in the manner of emanating indefinite myriads of apparitions, which appear as the crafted, the incarnated, the supreme, and so forth.

"Abhisambodhikaya describes the manifest aspect of the individual and distinct virtues these three display in accordance with the individual karmic fortunes of disciples, while endowed with inconceivable qualities of wisdom, compassion, and capability such as the tenfold strength, the fourfold fearlessness, the eighteen unique qualities (sangs rgyas kyi chos ma 'dres pa bco brgyad), the thirty-seven aspects of enlightenment (byang chub kyi chos sum bcu rtsa bdun), and so forth.

The unchanging vajrakaya is the empty quality endowed with the twofold purity and the fact that even the two rupakayas do not possess any separate solid existence, which is the indivisible one taste of the three kayas within the unchanging space of luminous dharmata.

II. The five types of speech

Having tamed these five kayas, the respective five types of speech communicate and reveal meaning to the retinue.

To explain, the dharmakaya speech of ultimate nonarising is the aspect of the utterly pure wisdom of dharmata which is beyond word and description and serves as the basis for all kinds of thought and expression.
The sambhogakaya speech of symbolic intent shows the wisdom which communicates meaning to the minds of the retinue through simply seeing the bodily form, just like a mirror which helps to identify flaws on the face so these can be eliminated.
Nirmanakaya speech of verbal expression, endowed with the sixty aspects of Brahma's melodious voice, brings understanding with each word simultaneously in their own language as perceived by whoever needs to be influenced.
The Abhisambodhi speech of knowledge manifests, while in fact not uttering even a single word, in whichever way the individual language or inclination of the six classes of beings may be, and is a completely unobstructed wakefulness which is lucid self-knowing.
The vajra speech is this the wakefulness which communicates meaning free of the two extremes because every sound or voice is the nonduality of audible emptiness.
These five aspects of speech are identical in communicating, while their manners of expression and understanding are different.

III. The five wisdoms

Just as with the essence of the five kayas, the five aspects of mind are the five wisdoms, the supported.

This is to say, dharmadhatu wisdom, totally beyond focus, refers to the actualization of the ultimate alaya of ground, having realized its nature, which without the act of abandoning is free from all temporary obscurations.
The Mirrorlike wisdom manifests at this time from the transformation of the ultimate alaya of joining as being lucid and nonconceptual which serves as the basis for the remaining three to appear.
TheAll-accomplishing wisdom is the transformation of the five sense doors (sgo lnga) which is unobstructed and acts for the benefit of beings.
The Discriminating wisdom, the transformation of the mental faculty, perceives all knowable objects and phenomena of the three times, as clearly and distinctly as the petals of a lotus flower.
Both of these are subsumed as the wisdom of equality, the transformation of the Klesha-mind, which transcends accepting good and rejecting bad.

"Among these, dharmadhatu wisdom of emptiness is the nonconceptual mind of dharmakaya. The wisdom of equality is the sambhogakaya mind of great sameness. The All-accomplishing wisdom is nirmanakaya mind which liberates beings. The Mirrorlike wisdom is abhisambodhi mind which clearly perceives everything. Discriminating wisdom is indivisible vajra mind.

IV. The five qualities

The subsidiary attributes of these kayas are complete as the qualities which include the realm of total purity, the celestial palace beyond dimensions, the clear and pure rays of light, the especially exalted throne, and the ornaments of enjoyment.

To explain these in slightly more detail, the dharmakaya realm is basic space which by nature is utterly pure. Sambhogakaya realm is the self-manifest circle of spontaneously present radiance. Nirmanakaya realm consists of one hundred billion threefold world systems.
The celestial palace is, in the case of dharmakaya, dharmadhatu, transcending constructs. In the case of sambhogakaya this is spontaneously present dhatu displays, and for nirmanakaya this is of the nature of precious wisdom.
Rays of light are, for dharmakaya, light rays of the five wisdoms. For sambhogakaya these blaze as the five colors that are the natural radiance of these wisdoms. And for nirmanakaya these are the sixty trillion light rays shining from each pore of the body.

"The throne is, for dharmakaya, the unified view, for sambhogakaya the unified knowledge, and for nirmanakaya the unified compassion.

The ornaments are, for dharmakaya, pure nonarising labeled as being ornaments. For sambhogakaya these are extraordinary major and minor marks which are ornaments of natural radiance, and can be divided into outer, inner, and innermost aspects. Moreover, there are the famous ten sambhogakaya ornaments: the crown, earrings, choker, necklace, upper arm ornaments, the two bracelets, the two anklets, and the long necklace.
The nirmanakaya ornaments are the common thirty-two major marks of excellence and the eighty minor marks. These are called common because the universal monarch also is endowed with a corresponding version of these.

V. The five activities

The activities are those of pacifying karma, emotional thought states, illness, and evil influences; of increasing life span and merit, splendor and wealth, and the realization of self-knowing wakefulness; of magnetizing and bringing under ones control all phenomena of samsara and nirvana comprising the Prana-mind displays; and of subjugating through wrathful compassion the enemies, obstructers, and misguiders who are not tamed by peaceful means. The spontaneously accomplished activity--while completely free of focus on doer and deed--is beyond partiality and bias, because of having realized the natural state exactly as it is.

These activities which influence those to be tamed have the nature of being everlasting, all-pervasive, and spontanoeus. This is to say, these are everlasting, since as far as space reaches, samsara also does not end, and as long as samsara has yet to be emptied, these activities of buddhas never cease. Just as this Ornament of Realization declares:
For as long as samsara lasts, it is held that
this activity also does not cease.
Though activities may be everlasting, these are also not employed in separate directions but impartially pervade realms of sentient beings to be tamed as far as space reaches. Just as Uttaratantra states:
Thus as far as endless space,
Spontaneously and constantly,
With unimpeded wisdom, these
Engage in true benefit of beings.
When the time for influencing those to be tamed has arrived, activity is spontaneous in the sense of taking place effortlessly and naturally, exactly and unmistakably in accordance with their abilities. The Three Stages mentions this:
As the qualities of fruition are spontaneous,
They appear like the wish-fulfilling gem.