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| Pregunta | Respuesta |
| What are the instructions on eliminating manifest discordant classes in the context of the Mahayana instructions in chapter one of Maitreya’s Ornament for Clear Realization? | They are instructions on eliminating the three kinds of laziness: the laziness of adhering to negative activities; the laziness of indolence; the laziness of self-contempt. While cultivating joyous effort counteracting the three kinds of laziness, one should not adhere to the various phenomena, such as the body, speech, and mind, forms, and so forth, as truly existent. |
| What are the 3 types of joyous effort and what are they abandoning, respectively? | Instructions on the causes of not degenerating the achievings [1.2.4] = Instructions on joyous effort of non-adherence counteracting the laziness of adhering to negative activities Instructions on the causes of increasing the achievings [1.2.5] = Instructions on joyous effort of tirelessness counteracting the laziness of indolence Instructions on the causes of not falling into the Hinayana [1.2.6] = Instructions on joyous effort of thoroughly upholding the path, counteracting the laziness of self-contempt |
| Explain how you can use each of the five eyes to benefit yourself and others in the accomplishment of the Dharma if you were to possess the five eyes. | If I were to possess these five eyes: with the eye of flesh, I would know exactly where the spiritual guides teaching Dharma, my disciples, and so forth are abiding within the billionfold world systems; with the divine eye, I would know where my disciples die, transfer, and are reborn; with the wisdom eye, I would directly know the meaning of the mode of abidance, the method for subduing trainees. with the dharma eye, I would know well the particularities of the faculties of the trainees who are objects to be assisted and taught the Dharma; and even when having merely attained a similitude of the buddha eye, through knowing most of the varieties of objects of knowledge, I would be urged from within towards the achievings and would independently engage in the achievings without dependency upon others. |
| Briefly describe the characteristics of each of the six clairvoyances. | The clairvoyance of magical emanation is a knower that is able to move the earth, transform into one, emanate into many, and so forth. The clairvoyance of divine ear is a knower that is able to hear faint and other loud sounds in the world systems. The clairvoyance knowing others’ minds is a knower that is able to know whether or not others’ minds are with attachment and so forth. The clairvoyance recalling previous states is a knower that is able to recall many past lives of oneself and others. The divine eye is a knower that is able to directly see the subtle and coarse forms in the world systems. The clairvoyance of the exhaustion of contaminations is a knower that has exhaustively abandoned the afflictive obscurations. |
| What is the main benefit of the 5 eyes? | The main benefit of the five eyes, as stated in the outline, is to be able to engage the achievings independently, meaning that one can engage in the practices of the path to enlightenment without depending on others. In dependence on the five eyes, one knows exactly what favorable conditions are needed for the practice of Mahayana achievings, and one knows how to abandon unfavorable conditions. |
| What is the main benefit of the 6 clairvoyances? | The main benefit of the six clairvoyances, as stated in the outline, is to be able to quickly complete the achievings and attain omniscience. |
| What are the boundaries of the 5 eyes stated in Gyeltsab Je’s Ornament of the Essence? Are they definite? | The boundaries that are posited in Gyeltsab Je’s Ornament of the Essence are posited in terms of the main boundaries, i.e. in terms of the main people who attain them. They are not definite boundaries; there is no pervasion with respect to them because, for instance, even someone who has not entered the path can generate the divine eye, and someone on the Mahayana path of accumulation is not pervaded by having attained an actual concentration and therefore does not necessarily possess a eye of flesh. Main Boundaries: (1) An eye of flesh exists from the path of accumulation, (2) a divine eye from the path of preparation, (3) a wisdom eye from the path of seeing, (4) a dharma eye from the subsequent attainment of the path of seeing, and (5) a buddha eye from the buddha ground, its similitude existing from the eighth ground. |
| What are the instructions on eliminating the seeds that are objects of abandonment ? State what are the objects of abandonment and by what they are abandoned. | Instructions on eliminating the seeds that are objects of abandonment divide in two: (1) Instructions on the antidotes to the acquired objects of abandonment - these are instructions on the mahayana path of seeing that abandons the aquired objects of abandonment by relying on the realization of all phenomena to be devoid of truly existent entitiness; (2) Instructions on the antidotes to the innate objects of abandonment - these are instruction on the Path of meditation that abandons the innate objects of abandonment by relying on the realization of all phenomena to be devoid of truly existent entitiness. |
| Is there a difference regarding the object of cultivation of the path of seeing and meditation? | since dharmata has no differences that are dissimilar types by means of entity, the earlier [path of seeing] and later paths [path of meditation] that are direct meditative equipoise upon it also have no differences that are dissimilar types from the point of view of entity. This is in turn because both directly observe thusness, the negation of the object of adherence of the innate conception of true existence. However, know that the dissimilar superimpositions that are objects to be removed are removed individually. |
| If the path of seeing and path of meditation have no differences from the point of view of entity, how can they abandon different objects of abandonment? | Indeed, the two are not different in type. However, it is not that they do not have difference with regard to the ability to abandon the objects of abandonment because, even though the seeds of the innate [objects of abandonment] are not abandoned by the path of seeing, the path of meditation, through the force of having greatly advanced in familiarization compared to the former, by the nature of dependent-arising, is able to abandon the seeds of the innate [objects of abandonment]. |
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