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Garland Ornamemt of Realisation
Garland Ornamemt of Realisation
In the beginning, the foundation is laid through the generation of the two kinds of
bodhicitta. Then the text explains the six pāramitās (or transcendent perfections),
which constitute the training in the bodhicitta of application. Finally, any merit that
has been gained is dedicated towards enlightenment, as presented in the tenth
chapter.
Among the six transcendent perfections, the first five perfections are shown to be the
branches of the transcendent perfection of wisdom, which is itself the real antidote
that directly eliminates all suffering. As it says in the text:
What then, you might wonder, is the method whereby wisdom is generated? Having
first developed the wisdom of understanding the two truths, we must then focus on
the aspect of relative appearances and meditate on their emptiness, which is the
absolute truth of their actual nature. While meditating we need to take these
appearances as the object of our focus, because without focusing upon a given basis
1
for attributes or specific qualities, we will not be able to eliminate our
misconceptions about those attributes. We must grasp well the meaning of this
statement from the Ornament of Clear Realization:
In the beginning, we must become familiar with the fact that things appear
and yet lack any true nature, like magical illusions.
When we have developed proficiency in this, the aspect of appearances will vanish
like a rainbow in the sky, and we can rest in meditative equipoise that is like the
centre of space.
The way of asserting the apparent and non-apparent can also be understood from
these two stages.
You should know that this, which is Lord Atiśa's way of explanation, is just how it is
in reality.
1. Bodhicaryāvatāra, IX, v 1. ↩
2. Abhisamayālaṃkāra, I, v 40a. ↩
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