The way to see confusion as the four kayas (four bodies or four dimensions) is to regard any difficulties and troubles we may experience as a dream, a magical illusion, because the true nature of external phenomena has no inherent nature: external phenomena of samsara are like phenomena in a dream: they do not exist and the realization of this absence of true existence is the dharmakaya. While phenomena do not exist ultimately, on a relative level, due to mere dependent origination, they arise like appearances in a dream and this is the nirmanakaya. These two qualities of being non- existent and yet perceived or experienced are an indivisible unity which is the sambhogakaya. The unity of all three kayas or dimensions is the svabhavikakaya. In this way, we can train in treating confusion as the four kayas, which is how they actually are. This method is called "the unexcelled protection of shunyata or emptiness."
If we have developed some stability in our meditation we may be capable of dealing with problems and mishaps by regarding everything as an illusion, the nature of the four kayas. Otherwise, we will have to train in the relative level of dealing with difficulties by bringing them into the path of enlightenment, diminishing self-cherishing and increasing cherishing others.
| Copyright © 2004 by Thrangu Rinpoche. Root text translation © 2004 Michele Martin |
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“For many a long day, monks, have you experienced the death of mother, of son, of daughter, have you experienced the ruin of relatives, of wealth, the calamity of disease. Greater is the flood of tears shed by you crying and weeping over one and all of these, as you fare on, run on this many a long day, united with the disliked, separated from the liked, than are the waters in the four oceas.
Why is that? Incalculable is the beginning, monks, of this faring on, the faring on of beings covered by ignorance, fettered by craving. Thus far enough is there, monks, for you to be repelled by all the things of this world, enough to lose all passion for them, enough to be liberated therefrom.”
Buddha, Samyutta Nikaya Sutta 15.3
“There are, Nigrodha, unwholesome things that have not been abandoned, tainted, conducive to rebirth, fearful, productive of painful results in the future, associated with birth, ageing and dying. It is for the abandonment of these things that I teach the Dhamma. If you practise accordingly, these tainted things will be abandoned, and the things that make for purification will develop and grow, and you will all attain to and dwell, in this very life, by your own insight and realisation, in the fulness of perfected wisdom.”
Buddha, Digha Nikaya Sutta 25
It is not possible that one who is himself unrestrained, undisciplined and unquenched could restrain, discipline and quench others. But it is very possible that one who is himself restrained, disciplined and quenched could make others like that also.
Buddha, Majjhima Nikaya I.45