FIRST REFLECTIONS
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In their ignorance, sentient beings think all that they experience is real, and their misconception entails their experiencing a great deal of suffering. Ones sees that all sentient beings are experiencing the illusory manifestations of the three bodies (the fully ripened, the habitual tendency, and the mental bodies), and that they are completely locked in these illusions. Recognizing the habitual clinging of these three categories of sentient phenomena as being only illusory appearance, then one recognizes emptiness. By recognizing that one's delusion and habitual clinging cause suffering, an intense compassion can arise. The recognition of emptiness itself is referred to as wisdom, and the arising compassion is referred to by the term means. The path of recognizing the emptiness of these three categories of phenomena, and of developing compassion for all those experiencing such delusion, is the path of mahayana, and this path has its pinnacle in the union of means and wisdom. Having attained both great compassion and wisdom, one has then finished constructing the second floor of this three story building. The full attainment of buddhahood is still very distant, however, since one must still practice the six perfections (paramitas), (generosity, moral conduct, patience, diligence, meditative contemplation, and wisdom) for many lifetimes, for many kalpas, progressing slowly and steadily through the stages of bodhisattva development, until one finally attains buddhahood. This takes considerable effort and an unimaginable amount of time, yet practicing mahayana is very beneficial. During the great lapse of time before one attains buddhahood, one can benefit a great number of sentient beings, and, of course, oneself. But the only way to achieve rapid progress along the path to enlightenment is to practice vajrayana. In vajrayana, one goes one step further and does not apply any specific antidote of abandoning or of transforming. Instead, one merely recognizes the true nature of the mind. By recognizing the nature of action, emotion, and so on, there is instantaneous liberation. This is why the vajrayana path is very rapid and is a most powerful method. How does one apply this path of recognition? First, one recognizes that the body is the form of the deity. The form of the deity being the union of void and appearance, one