Resultant vehicle: Difference between revisions
Jump to navigation
Jump to search
mNo edit summary |
No edit summary |
||
| Line 1: | Line 1: | ||
The '''resultant vehicle''' (Skt. ''phalayāna''; [[Wyl.]] '' 'bras bu'i theg pa''), or '''‘fruitional vehicle’''' refers to the '''[[Tantrayana]]''' (aka [[Mantrayana]] or [[Vajrayana]]). It is | The '''resultant vehicle''' (Skt. ''phalayāna''; [[Wyl.]] '' 'bras bu'i theg pa''), or '''‘fruitional vehicle’''' refers to the '''[[Tantrayana]]''' (aka [[Mantrayana]] or [[Vajrayana]]). It is called ‘fruitional’ or ‘resultant’, because the path is no longer based on establishing the cause (as in the [[causal vehicle]]), but identifying directly with the ''fruition''—the fundamentally pure essence of mind, or [[buddha nature]], which has been present within our minds from the very beginning, but has been temporarily obscured. | ||
[[Longchenpa]] says: | |||
:The resultant vehicles are so called because of asserting that the '''basis for purification''' is the [[buddha nature|(sugata) essence]] endowed with qualities that are spontaneously present as a natural possession in [[sentient beings]], just as the sun is endowed with rays of light; that the '''objects of purification''' are the temporary defilements of the [[eight collections of consciousness|eight collections]], like the sky being (temporarily) obscured by clouds; and that one realizes the '''result of purificatio'''n, the primordially present nature by means of that which purifies, the paths of ripening and liberation. <ref>[[Padmasambhava]] & [[Jamgön Kongtrul]], ''The Light of Wisdom Vol. One'', translated by Erik Pema Kunsang (Boudhanath: Rangjung Yeshe Publications, 1999), pages 152-153.</ref> | |||
==References== | |||
<small><references/></small> | |||
[[category:Yanas]] | [[category:Yanas]] | ||
[[Category:Vajrayana]] | [[Category:Vajrayana]] | ||
Revision as of 16:33, 25 July 2013
The resultant vehicle (Skt. phalayāna; Wyl. 'bras bu'i theg pa), or ‘fruitional vehicle’ refers to the Tantrayana (aka Mantrayana or Vajrayana). It is called ‘fruitional’ or ‘resultant’, because the path is no longer based on establishing the cause (as in the causal vehicle), but identifying directly with the fruition—the fundamentally pure essence of mind, or buddha nature, which has been present within our minds from the very beginning, but has been temporarily obscured.
Longchenpa says:
- The resultant vehicles are so called because of asserting that the basis for purification is the (sugata) essence endowed with qualities that are spontaneously present as a natural possession in sentient beings, just as the sun is endowed with rays of light; that the objects of purification are the temporary defilements of the eight collections, like the sky being (temporarily) obscured by clouds; and that one realizes the result of purification, the primordially present nature by means of that which purifies, the paths of ripening and liberation. [1]
References
- ↑ Padmasambhava & Jamgön Kongtrul, The Light of Wisdom Vol. One, translated by Erik Pema Kunsang (Boudhanath: Rangjung Yeshe Publications, 1999), pages 152-153.